Contents
Anguttara Nikaya
The "Further-factored" Discourses
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The Anguttara Nikaya, the fourth division of the Sutta Pitaka, consists of several thousand[1] suttas arranged in eleven books (nipatas) according to numerical content. For example, the first nipata -- the Book of the Ones -- contains suttas concerning a single topic; the second nipata -- the Book of the Twos -- contains suttas concerning pairs of things (e.g., a sutta about tranquillity and insight; another about the two people one can never adequately repay (one's parents); another about two kinds of happiness; etc.); the third nipata contains suttas concerning three things (e.g., a sutta on the three kinds of praiseworthy acts; another about three kinds of offense), and so on.
At first glance this may seem a rather pedantic classification scheme, but in fact it often proves quite useful. For example, if you dimly recall having heard something about the five subjects worthy of daily contemplation and you'd like to track down the original passage in the Canon, a good place to begin your search is the Book of the Fives in the Anguttara. (The Index by Number may also be helpful in such cases.)
Two excellent print anthologies containing selected suttas from the Anguttara Nikaya are Numerical Discourses of the Buddha: An Anthology from the Anguttara Nikaya by Nyanaponika Thera and Bhikkhu Bodhi (Kandy, Sri Lanka: Buddhist Publication Society, 1999; also published in the USA by Altamira Press) and Handful of Leaves, Vol. 3, by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies).
The suttas are numbered here by nipata (book) and sutta, with the suttas numbered sequentially from the start of each nipata, using as a guide the Woodward & Hare PTS English translations of the Anguttara Nikaya (The Book of the Gradual Sayings). Because suttas in the Anguttara have often been numbered inconsistently in different Tipitaka editions and translations, I have also provided alternate reference numbers in the {braces} that follow the sutta descriptions. For all suttas, these alternate references include the volume and starting page number in the PTS romanized Pali edition of the Anguttara Nikaya (example: A i 60 = PTS Anguttara Nikaya volume one, page 60). For suttas in the Ones and Twos, whose numberings are particularly problematic, I have also included the nipata, vagga (chapter), and number of the sutta, with suttas counted from the start of each vagga (example: II,iii,5 = Book of the Twos, third vagga, fifth sutta).
The translator appears in the [square brackets].
Note
1. The exact count of suttas in the Anguttara depends on the particular edition (Sri Lankan, Thai, or Burmese) and on the way the suttas are enumerated. Jayawardhana says: "Although the text tells us that it consists of 9,557 suttas, the present edition [the modern Sri Lankan Tipitaka] has only 8,777 suttas. Most of these suttas are mere repetitions with a new word added here and there. Therefore, the number of suttas distinctive in character could be brought down to a little over one thousand" [Somapala Jayawardhana, Handbook of Pali Literature (Colombo: Karunaratne, 1993), p. 12]. Bhikkhu Bodhi counts 2,344 suttas [Nyanaponika & Bodhi, Numerical Discourses of the Buddha, p. xv], while Webb counts 2,308 [Russell Webb, An Analysis of the Pali Canon, (Kandy: Buddhist Publication Society, 1975), p. 26].

Contents
Nipata 1
Nipata 2
Nipata 3
Nipata 4
Nipata 5
Nipata 6
Nipata 7
Nipata 8
Nipata 9
Nipata 10
Nipata 11
1. Book of the Ones
- AN 1.21-40: Ekadhamma Suttas -- A Single Thing {A i 5; I,iii,1-10; I,iv,1-10} [Thanissaro]. The Buddha enumerates twenty things of singular importance to the spiritual path.
- AN 1.31-40: Adanta Suttas -- Untamed {A i 5; I,iii,1-4 and iv,9-10} [Woodward (excerpt)]. There's nothing so conducive to happiness as a mind that has been tamed.
- AN 1.45-46: Udakarahaka Suttas -- A Pool of Water {A i 9; I,v,5-6} [Thanissaro]. The difference between a clear mind and a muddy one.
- AN 1.47: Mudu Sutta -- Soft {A i 8; I,v,7} [Thanissaro]. A simile for a mind that's pliant.
- AN 1.48: Lahu-parivatta Sutta -- Quick to Reverse Itself {A i 10; I,v,8} [Thanissaro]. The Buddha, normally so adept at finding similes, is here at a loss.
- AN 1.49-52: Pabhassara Sutta -- Luminous {A i 10; (I,v,9-10; I,vi,1-2)} [Thanissaro]. The mind is inherently luminous; the unwise person can't even see that it is obscured by defilements.
- AN 1.53-55: Loving kindness -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 1.56-59: Mind Is the Forerunner -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 1.76-80: The Highest Gain -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 1.121,5,6: One Person -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 1.141-3: Impossible -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 1.200-210, selected: Mindfulness Directed to the Body -- translated by Nyanaponika Thera and Bhikkhu Bodhi
2. Book of the Twos
- AN 2.5: Appativana Sutta -- Relentlessly {A i 50} [Thanissaro]. What is the one thing regarding which the Buddha does not recommend contentment?
- AN 2.9: Lokapala Sutta -- The Bright Protectors/Guardians of the World {A i 51} [Ireland | Thanissaro]. Conscience and concern -- two qualities that keep one from harm.
- AN 2.10: Tranquillity and Insight -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 2.18: Ekamsena Sutta -- Categorically {A i 57; II,ii,8} [Thanissaro]. The drawbacks of unskillful conduct and the rewards of skillful conduct.
- AN 2.19: Kusala Sutta -- Skillful {A i 58; II,ii,9} [Thanissaro]. Yes, it really is possible to abandon unskillful habits and to develop skillful ones.
- AN 2.21: Bala-pandita Sutta -- Fools & Wise People {A i 59; II,iii,1} [Thanissaro]. What's the difference between a fool and a wise person?
- AN 2.23: Abhasita Sutta -- What Was Not Said {A i 59; II,iii,3} [Thanissaro].
- AN 2.25: Neyyatha Sutta -- A Meaning to be Inferred {A i 60; II,iii,5} [Thanissaro]. Two short reminders not to misquote or misrepresent the Buddha's teachings.
- AN 2.30: Vijja-bhagiya Sutta -- A Share in Clear Knowing {A i 61; II,iii,10} [Thanissaro]. How tranquillity (samatha) and insight (vipassana) function together to uproot passion and ignorance.
- AN 2.31-32: Kataññu Suttas -- Gratitude {A i 61; II,iv,1-2} [Thanissaro]. We owe a great debt to our parents. The gratitude we show to them is a measure of our personal integrity.
- AN 2.32: Repaying One’s Parents -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 2.33: Aññataro BrhmaGo Sutta -- A Certain Brahman {A i 62; II,iv,3} [Nizamis]. The Buddha answers the question, "What do you teach?".
- AN 2.38: Kandarayana Sutta -- To Kandarayana {A i 67; II,iv,8} [Thanissaro]. What makes a person an elder worthy of respect?
- AN 2.46: Ukkacita Sutta -- Bombast {A i 72; II,v,6} [Thanissaro]. Two kinds of people: those who listen attentively and critically to the Dhamma, and those who listen uncritically to other teachings.
- AN 2.61-70, selected: Two Kinds of Happiness -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 2.98: Bala Sutta -- Fools {A i 83; II,x,1} [Thanissaro]. Two kinds of fools.
- AN 2.119: Dullabha Sutta -- Hard to Find {A i 87; II,xi,2} [Thanissaro]. A grateful person is hard to find.
- AN 2.125-126: Ghosa Suttas -- Voice {A i 87; II,xi,8-9} [Thanissaro]. Appropriate attention (yoniso manasikara) is a condition for Right View.
3. Book of the Threes
- AN 3.2: Lakkhana Sutta -- Characterized (by Action) {A i 102} [Thanissaro]. How to recognize a wise person and a fool.
- AN 3.14: Dhamma, the Co-regent -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.15: Rathakara (Pacetana) Sutta -- The Chariot Maker {A i 110} [Thanissaro]. The Buddha recalls a previous lifetime during which he was a chariot-maker "skilled in dealing with the crookedness of wood." Now, as the Buddha, he is skilled in dealing with the crookedness of thought, word, and deed.
- AN 3.18: Cause for Shame -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.22: Gilana Sutta -- Sick People {A i 120} [Thanissaro]. The Buddha compares the Dhamma to good medicine.
- AN 3.25: Three Mentalities -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.33: Nidana Sutta -- Causes {A i 134; Thai III.34; BJT III.34} [Thanissaro]. An action (kamma) performed by an arahant bears no kammic fruit. This sutta explains why.
- AN 3.34: Hatthaka Sutta -- To Hatthaka {A i 136; Thai III.35; BJT III.35} [Thanissaro (excerpt)]. Is a comfortable home the best guarantee for a good night's sleep?
- AN 3.32: Free of “I”-making -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.35: The Divine Messengers -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.38: Sukhamala Sutta -- Refinement {A i 145; Thai III.39; BJT III.39} [Thanissaro]. The Buddha describes the insights that led him as a young man to go forth, and how those insights apply to the conduct of our own lives.
- AN 3.40: Adhipateyya Sutta -- Governing Principles {A i 147} [Thanissaro]. The Buddha describes three governing principles that keep one's Dhamma practice on-track. Beware: there's nowhere to hide from your unskillful actions!
- AN 3.47: Sankhata Sutta -- Fabricated {A i 152} [Thanissaro]. The marks by which fabricated and unfabricated experiences can be recognized.
- AN 3.48: Pabbata Sutta -- A Mountain {A i 152} [Thanissaro]. A parent's responsibility to his or her family. If you want your family to prosper, then be like a mountain of virtue, conviction, and discernment.
- AN 3.51: Dvejana Sutta -- Two People (1) {A i 155; Thai III.52; BJT III.52} [Thanissaro].
- AN 3.52: Dvejana Sutta -- Two People (2) {A i 156; Thai III.53; BJT III.53} [Thanissaro]. The Buddha offers advice to two aging brahmans who are facing the end of life.
- AN 3.55: The Visible Nibbna -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.57: Vaccha Sutta -- To Vaccha {A i 160; Thai: III.58} [Thanissaro]. Every act of generosity is meritorious, but some are more so than others.
- AN 3.60: Sangarava Sutta -- To Sangarava {A i 168; Thai III.61} [Thanissaro]. The Buddha answers the accusation that the spiritual path he teaches is a selfish one.
- AN 3.61: Tittha Sutta -- Sectarians {A i 173; Thai III.62} [Thanissaro]. The Buddha explains how three common views about pain and pleasure can, if followed to their logical conclusion, lead to a life of inaction. He then shows how pain and pleasure actually do come about and how they can be transcended.
- AN 3.62: Bhaya Sutta -- Dangers {A i 178; Thai: AN 3.63} [Thanissaro]. Although fire, flood, and war may threaten to divide families, the world is fraught with even greater dangers. Here is a surefire way to overcome them all.
- AN 3.65: Kalama Sutta -- The Instruction to the Kalamas/To the Kalamas {A i 188; Thai III.66} [Soma | Thanissaro]. The Buddha explains to a group of skeptics the proper criteria for accepting a spiritual teaching.
- AN 3.66: Salha Sutta -- To Salha {A i 193; Thai III.67} [Ñanamoli]. The arahant Ven. Nandaka engages the layman Salha in a dialogue that ranges from elementary principles all the way to the nature of arahantship.
- AN 3.67: Kathavatthu Sutta -- Topics for Discussion {A i 197} [Thanissaro]. This short discourse contains detailed practical instructions on how to answer questions skillfully. A valuable teaching for politicians, debaters, and the rest of us.
- AN 3.68: Titthiya Sutta -- Sectarians {A i 199} [Thanissaro]. How appropriate attention (yoniso manasikara) lies at the heart of any effort to abandon the roots of greed, hatred, and delusion.
- AN 3.69: Mula Sutta -- Roots {A i 201} [Thanissaro]. What motivates a person to wrongly imprison people and subject them to beatings? The answer lies right here, in your own heart.
- AN 3.70: Muluposatha Sutta -- The Roots of the Uposatha {A i 205; Thai III.71} [Thanissaro]. The Buddha describes to Visakha, the laywoman, right and wrong ways of observing the Uposatha days. Those who observe the Uposatha correctly are reap great rewards.
- AN 3.71: Channa Sutta -- To Channa the Wanderer {A i 215; Thai III.72} [Thanissaro]. Ven. Ananda instructs Channa on abandoning the mental defilements of passion, aversion, and delusion.
- AN 3.72: Ajivaka Sutta -- To the Fatalists' Student {A i 217; Thai III.73} [Thanissaro]. Ven. Ananda gives a skillful answer to the questions, "Whose teaching is right? Whose practice is right?"
- AN 3.73: Sakka Sutta -- To the Sakyan {A i 219; Thai III.74} [Thanissaro]. Mahanama asks the Buddha, "Which comes first: concentration or wisdom?" Ven. Ananda answers on behalf of the Buddha, who is recovering from an illness.
- AN 3.76: Bhva Sutta -- Becoming (1) {A i 223; Thai III.77} [Thanissaro]. The three levels on which becoming (bhva) operates, in relation to consciousness.
- AN 3.77: Bhva Sutta -- Becoming (2) {A i 224; Thai III.78} [Thanissaro]. The three levels on which becoming (bhva) operates, in relation to intention.
- AN 3.78: Silabbata Sutta -- Precept & Practice {A i 225; Thai III.79} [Thanissaro]. Are all religious paths fruitful? Ven. Ananda answers.
- AN 3.81: Gadrabha Sutta -- The Donkey {A i 229; Thai III.83} [Thanissaro]. Practicing the Dhamma means more than simply acting the part.
- AN 3.83: Vajjiputta Sutta -- The Vajjian Monk. A monk who is having difficulty following all the Pmimokkha training rules can boil them all down to these three
- AN 3.85: Sekhin Sutta -- One in Training (1). The various levels of noble attainment, described in terms of the degree of accomplishment of each of the three trainings
- AN 3.86: Sekhin Sutta -- One in Training (2). A discussion of the various levels of noble attainment, dividing stream-winners into three types, and non-returners into five
- AN 3.88: Sikkha Sutta -- Trainings (1) {A i 235; Thai III.90} [Thanissaro].
- AN 3.89: Sikkha Sutta -- Trainings (2) {A i 235; Thai III.91} [Thanissaro]. The Buddha summarizes the three aspects of Dhamma practice that should be developed.
- AN 3.91: Accayika Sutta -- Urgent {A i 239; Thai III.93} [Thanissaro]. Just as a farmer can't predict when the fruit will ripen, so we can't predict when Awakening will occur. So just keep your practice strong; the rest will take care of itself.
- AN 3.94: Ajaniya Sutta -- The Thoroughbred {A i 244; Thai III.97} [Thanissaro]. What qualities make a monk worthy of respect?
- AN 3.99: Lonaphala Sutta -- The Salt Crystal {A i 249; Thai III.101} [Thanissaro]. A Buddhist response to the question, "Why do bad things happen to good people?"
- AN 3.100 (i-x): Pansadhovaka Sutta -- The Dirt-washer {A i 256; Thai III.102} [Thanissaro].
- AN 3.100 (xi-xv): Nimitta Sutta -- Themes {A i 255; Thai III.103} [Thanissaro]. The Buddha compares the skillful training of one's mind to the way a goldsmith purifies gold ore.
- AN 3.100.1–10: The Refinement of the Mind – I -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.100.11-15: The Refinement of the Mind – II -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.101.1-2: Gratification, Danger and Escape – I -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.101.3: Gratification, Danger and Escape – II -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.102: Gratification, Danger and Escape – III -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 3.105: Kuta Sutta -- The Peak of the Roof {A i 261; Thai III.110} [Thanissaro]. Protect your mind, and you guard yourself from harm.
- AN 3.120: Moneyya Sutta -- Sagacity {A i 273; Thai III.123} [Thanissaro]. The Buddha describes three kinds of wisdom: bodily, verbal, and mental. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro.)
- AN 3.123: Gotamaka-cetiya Sutta -- At Gotamaka Shrine {A i 276; Thai III.126} [Thanissaro]. What more do you want from the Buddha's teachings?
- AN 3.126: Katuviya Sutta -- Putrid {A i 279; Thai III.129} [Thanissaro]. When you let your concentration slip and your mindfulness falter, there's no telling what nasty sorts of flies will start swarming around you.
- AN 3.130: Lekha Sutta -- Inscriptions {A i 283; Thai III.133} [Thanissaro]. Why hold on to your anger? Beware you don't let it get carved deep into your psyche, like an inscription in solid rock.
- AN 3.134: Dhamma-niyama Sutta -- The Discourse on the Orderliness of the Dhamma {A i 286; Thai III.137} [Thanissaro]. Whether or not a Buddha arises in the world, the three characteristics of existence always remain: impermanence, stress, and not-self.
- AN 3.150: Happy Days -- translated by Nyanaponika Thera and Bhikkhu Bodhi
4. Book of the Fours
- AN 4.1: Anubuddha Sutta -- Understanding {A ii 1} [Thanissaro]. Why do we wander aimlessly in samsara? It's because we haven't yet realized four noble qualities.
- AN 4.5: Anusota Sutta -- With the Flow {A ii 5} [Thanissaro]. A reminder that the popular advice to "just go with the flow" finds no support in the Buddha's teachings.
- AN 4.10: Yoga Sutta -- Bondage/Yokes {A ii 10} [Nizamis | Thanissaro]. In many discourses, the Buddha speaks of "the unexcelled rest from the yoke." In this discourse he explains what yokes he is referring to, and how that rest comes about. [TB]
- AN 4.11: Training for Enlightenment -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.12: Training in Determination and Insight -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.13: The Four Right Efforts -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.19: Agati Sutta -- Off Course {A ii 18} [Thanissaro]. The Buddha explains the difference between staying "on course" and straying "off course" in one's Dhamma practice.
- AN 4.23: The Tathgata -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.24: Kalaka Sutta -- At Kalaka's Park {A ii 23} [Thanissaro]. Even though the Buddha has deep understanding, he doesn't take a stance on any of it.
- AN 4.28: Ariya-vamsa Sutta -- The Discourse on the Traditions of the Noble Ones {A ii 27} [Thanissaro]. The Buddha describes four good qualities in a monk: contentment with regard to robes, almsfood, and lodging, and finding pleasure in cultivating wholesome mental states. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro.)
- AN 4.31: Cakka Sutta -- Wheels {A ii 32} [Thanissaro]. Here is one kind of four-wheel drive that is sure to keep you on the road.
- AN 4.32: Sangaha Sutta -- The Bonds of Fellowship {A ii 32} [Thanissaro]. The qualities that help hold together a family -- or any community.
- AN 4.33: The Lion -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.34: The Best Kinds of Faith -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.35: Vassakara Sutta -- With Vassakara {A ii 35} [Thanissaro]. Four distinguishing qualities of a wise person.
- AN 4.36: Dona Sutta -- With Dona {A ii 37} [Thanissaro]. A passerby, struck by the Buddha's serene presence, asks him, "What are you? Are you a deva? A spirit? A human being?" The Buddha's now-famous reply has made this one of the most oft-quoted passages in the entire Canon.
- AN 4.37: Aparihani Sutta -- No Falling Away {A ii 39} [Thanissaro]. If one is sincere in one's aspirations to realize Awakening, these four aspects of Dhamma practice should be constantly developed.
- AN 4.41: Samadhi Sutta -- Concentration {A ii 44} [Thanissaro]. The Buddha explains how concentration, when fully developed, can bring about any one of four different desirable results.
- AN 4.42: Pañha Sutta -- Questions {A ii 46} [Thanissaro]. The Buddha's teachings on skillfulness and speech extend to mastering the art of answering questions.
- AN 4.45: Rohitassa Sutta -- To Rohitassa {A ii 47} [Thanissaro]. A well-traveled deva learns that we don't have to go to the ends of the world to find an end to suffering; we need look no further than right here, in this very body.
- AN 4.49: Vipallasa Sutta -- Perversions/Distortions of the Mind {A ii 52} [Thanissaro | Olendzki]. Four kinds of misperceptions that keep us bound to the cycle of rebirths.
- AN 4.50: Upakkilesa Sutta -- Obscurations {A ii 53} [Thanissaro]. Four unskillful activities that prevent a monk from shining with Dhamma.
- AN 4.55: Samajivina Sutta -- Living in Tune {A ii 61} [Thanissaro]. Would you like to live with your current spouse in future lives, too? Here's how.
- AN 4.57: The Gift of Food -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.62: Anana Sutta -- Debtless {A ii 69} [Thanissaro]. The Buddha tells the wealthy lay-follower Anathapindika about four kinds of happiness that a householder may enjoy. Some require wealth, but the best is free of charge.
- AN 4.63: Respect for Parents -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.67: Ahina Sutta/Ahi Sutta -- By a Snake/A Snake {A ii 72} [Thanissaro | Piyadassi]. How the practice of metta (loving-kindness) can serve as a protection against harm.
- AN 4.73: Sappurisa Sutta -- A Person of Integrity {A ii 77} [Thanissaro]. Are you a person of integrity? How you speak about yourself and others reveals much about your personal integrity.
- AN 4.77: Acintita Sutta -- Unconjecturable {A ii 80} [Thanissaro]. If you spend too much time pondering these four things you will surely drive yourself crazy.
- AN 4.79: Vanijja Sutta -- Trade {A ii 81} [Thanissaro]. One reason why some people succeed and others fail in their trades.
- AN 4.85: Tamonata Sutta -- Darkness {A ii 85} [Thanissaro]. A person's goodness is measured not by his or her wealth, beauty, or status, but by the goodness of his or her actions.
- AN 4.94: Samadhi Sutta -- Concentration (Tranquillity and Insight) {A ii 93} [Thanissaro]. The Buddha explains how correct meditation practice consists of the development of both insight (vipassana) and tranquillity (samatha).
- AN 4.95: Chavalata Sutta -- The Firebrand/Wood from a Pyre {A ii 95} [Thanissaro | Buddharakkhita]. Which is better: to practice Dhamma for one's own benefit or for another's? The answer may surprise you.
- AN 4.96: Raga-vinaya Sutta -- The Subduing of Passion {A ii 96} [Thanissaro]. What does it mean to practice Dhamma for one's own benefit -- and for another's?
- AN 4.99: Sikkha Sutta -- Trainings {A ii 98} [Thanissaro]. It is best of all if you not only follow the precepts yourself, but can support others in following them, too.
- AN 4.102: Valahaka Sutta -- Thunderheads {A ii 103} [Thanissaro]. Reading suttas is good, but there is more to be done. Go meditate!
- AN 4.111: Kesi Sutta -- To Kesi the Horsetrainer {A ii 111} [Thanissaro]. The Buddha explains to Kesi, a horsetrainer, how he teaches Dhamma. This brilliant exposition warrants close study by every teacher, as it reveals the multiple levels in which effective teaching operates: the Buddha speaks in terms that the listener understands (horsetraining), he uses similes to great effect, and he deftly answers the real question that lies behind the student's query ("Please, can you train me?").
- AN 4.113: Patoda Sutta -- The Goad/The Goad-stick {A ii 114} [Woodward | Thanissaro]. How much dukkha does it take to motivate you to practice the Dhamma in earnest? The Buddha illustrates his point with the famous simile of a thoroughbred horse stirred to action by its rider.
- AN 4.115: Thana Sutta -- Courses of Action {A ii 118} [Thanissaro]. When faced with a choice, how does one decide which course of action to follow? The Buddha here offers some helpful advice.
- AN 4.116: Four Occasions for Diligence -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.117: For One’s Own Sake -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.123: Jhana Sutta -- Mental Absorption (1) {A ii 126} [Thanissaro]. The Buddha describes four possible courses of rebirth open to someone who practices jhana.
- AN 4.124: Jhana Sutta -- Mental Absorption (2) {A ii 128} [Thanissaro]. The Buddha describes another possible course of rebirth open to someone who practices jhana.
- AN 4.125: Metta Sutta -- Loving-kindness (1)/Good Will (1) {A ii 128} [Ñanamoli | Thanissaro]. The Buddha describes four possible courses of rebirth open to someone who practices the brahma-vihara (good will, compassion, appreciative joy, and equanimity).
- AN 4.126: Metta Sutta -- Loving-kindness (2)/Good Will (2) {A ii 129} [Ñanamoli | Thanissaro]. The Buddha describes another possible course of rebirth open to someone who practices the brahma-vihara (good will, compassion, appreciative joy, and equanimity).
- AN 4.128: Four Wonderful Things -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.144: Obhasa Sutta -- Brightness {A ii 139} [Thanissaro]. What provides the most brightness in life?
- AN 4.159: Bhikkhuni Sutta -- The Nun {A ii 144} [Thanissaro]. Ven. Ananda teaches a nun that, although craving can be used to overcome craving, and conceit to overcome conceit, the same principle does not hold for sexual intercourse.
- AN 4.165: Four Ways of Behaviour -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.170: Yuganaddha Sutta -- In Tandem {A ii 156} [Thanissaro]. Ven. Ananda describes the paths to arahantship by which insight (vipassana) and tranquillity (samatha) work hand-in-hand.
- AN 4.171: Volition -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.174: Kotthita Sutta -- To Kotthita {A ii 161; Thai IV.173} [Thanissaro]. How the Buddha answers the question, "What lies beyond Nibbana?"
- AN 4.178: Jambali Sutta -- The Waste-water Pool {A ii 165} [Thanissaro]. The Buddha uses some memorable similes to describe the overcoming of self-identification and ignorance.
- AN 4.179: Nibbana Sutta -- Unbinding {A ii 167} [Thanissaro]. Why do some people gain Awakening in this life, while others don't?
- AN 4.181: Yodhajiva Sutta -- The Warrior {A ii 170} [Thanissaro]. An accomplished meditator -- like a great warrior -- develops these four qualities.
- AN 4.182: No Guarantee -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.183: Suta Sutta -- On What is Heard {A ii 172} [Thanissaro]. Why the principle of truthfulness does not imply total frankness or openness.
- AN 4.184: Abhaya Sutta -- Fearless {A ii 173} [Thanissaro]. The Buddha explains to Janussonin four ways to overcome the fear of death.
- AN 4.192: Thana Sutta -- Traits {A ii 187} [Thanissaro]. How can you recognize a good and wise person? The Buddha explains what qualities to look for and how to spot them.
- AN 4.199: Tanha Sutta -- Craving {A ii 211} [Thanissaro]. The Buddha enumerates the many kinds of tangled thoughts experienced by a mind not yet free of craving. Sound familiar?
- AN 4.200: Pema Sutta -- Affection {A ii 213} [Thanissaro]. The opinions of our friends and enemies often influence our own thoughts and feelings about others. This kind of thinking is rooted in craving, and the Buddha offers a cure.
- AN 4.235: Ariyamagga Sutta -- The Noble Path {A ii 235} [Thanissaro]. Skillful actions (kamma) eventually bring good results, while unskillful ones bring bad. But best of all are the actions that lead to the ending of kamma altogether.
- AN 4.246: The Growth of Wisdom -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 4.252: Pariyesana Sutta -- Searches {A ii 247} [Thanissaro]. What are you searching for? Are you looking for happiness in all the wrong places? Are you looking for a lasting, noble happiness?
- AN 4.255: Kula Sutta -- On Families {A ii 249} [Thanissaro]. How a family loses or preserves its wealth.
- AN 4.259: Araññika Sutta -- A Wilderness Dweller {A ii 252; Thai IV.263} [Thanissaro]. What sort of person is fit to live in the wilderness?
5. Book of the Fives
- AN 5.2: Vitthara Sutta -- (Strengths) in Detail {A iii 2} [Thanissaro]. A summary of the five "strengths" (bala) to be developed in Dhamma practice.
- AN 5.6: Conditions of Good and Evil -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 5.7: The Simile of the Infant -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 5.14: Another Five Powers -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 5.15: Criteria of the Five Powers -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 5.20: Hita Sutta -- Benefit {A iii 14} [Thanissaro]. How to practice Dhamma for the benefit of both oneself and others.
- AN 5.25: Anuggahita Sutta -- Supported {A iii 20} [Thanissaro]. Five factors that lead to the fulfillment of right view.
- AN 5.27: Samadhi Sutta -- (Immeasurable) Concentration {A iii 24} [Thanissaro]. The Buddha encourages the practice of the brahmavihara (sublime states of metta, karuna, mudita, and upekkha) as a basis for concentration practice, as it leads to five important realizations.
- AN 5.28: Samadhanga Sutta -- The Factors of Concentration {A iii 25} [Thanissaro]. The Buddha explains how the progressive development of jhana (absorption) leads to the development of the supranormal powers and Awakening.
- AN 5.29: Cankama Sutta — Walking {A iii 29} [Aggacitta/Kumara]. The benefits of walking meditation.
- AN 5.30: Nagita Sutta -- To Nagita {A iii 30} [Thanissaro]. The raucous carryings-on of a group of brahmans lead the Buddha to reflect on the rewards of detachment.
- AN 5.31: The Benefits of Alms-giving -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 5.34: Siha Sutta -- To General Siha (On Generosity) {A iii 38} [Thanissaro]. General Siha, known for his generosity, asks the Buddha about the fruits of generosity that one can experience in this life. The Buddha describes four such fruits; a fifth (a happy rebirth) Siha can only take on faith.
- AN 5.36: Kaladana Sutta -- Seasonable Gifts {A iii 41} [Thanissaro]. Gifts given at the proper time bear the greatest fruit. Here the Buddha describes five such occasions. [Often chanted by monks as a blessing after receiving food or other offerings.]
- AN 5.37: Bhojana Sutta -- A Meal {A iii 42} [Thanissaro]. Whenever one gives the gift of food, five wonderful things are also given, automatically, to both giver and recipient alike. [Often chanted by monks as a blessing after receiving food or other offerings.]
- AN 5.38: Saddha Sutta -- Conviction {A iii 42} [Thanissaro]. The five rewards that a layperson can expect for having conviction (faith) in the Triple Gem.
- AN 5.41: Adiya Sutta -- Benefits to be Obtained (from Wealth) {A iii 45} [Thanissaro]. The Buddha describes for the wealthy householder Anathapindika five skillful ways of using one's money that bring immense benefits to the giver -- benefits that last long after all the wealth is gone. [Often chanted by monks as a blessing after receiving food or other offerings.]
- AN 5.43: Ittha Sutta -- What is Welcome {A iii 47} [Thanissaro]. The Buddha explains to Anathapindika how true happiness can never be achieved merely by wishing for it.
- AN 5.49: Kosala Sutta -- The Kosalan {A iii 57} [Thanissaro | Hecker/Khema]. When Queen Mallika dies, her husband, King Pasenadi, is overcome with grief. The Buddha advises the king on how to free himself of obsessive grieving.
- AN 5.51: Avarana Sutta -- Obstacles {A iii 63} [Thanissaro]. The Buddha invokes a vivid simile to illustrate the hazards posed by the hindrances.
- AN 5.53: Anga Sutta -- Factors (for Exertion) {A iii 65} [Thanissaro]. The five factors that sustain the proper level of exertion toward the goal.
- AN 5.57: Upajjhatthana Sutta -- Subjects for Contemplation {A iii 71} [Thanissaro]. The Buddha describes the "five facts that one should reflect on often, whether one is a woman or a man, lay or ordained."
- AN 5.64: Vuddhi Sutta -- Growth {A iii 80} [Thanissaro]. What does it mean to grow in the Dhamma?
- AN 5.73: Dhamma-viharin Sutta -- One Who Dwells in the Dhamma {A iii 86} [Thanissaro]. What does it mean to be truly committed to the Dhamma?
- AN 5.75: Yodhajiva Sutta -- The Warrior (1) {A iii 89} [Thanissaro].
- AN 5.76: Yodhajiva Sutta -- The Warrior (2) {A iii 93} [Thanissaro]. Two suttas on how a monk intent on reaching the goal must steadfastly guard his celibacy in the face of all temptation.
- AN 5.77: Anagata-bhayani Sutta -- The Discourse on Future Dangers (1) {A iii 100} [Thanissaro].
- AN 5.78: Anagata-bhayani Sutta -- The Discourse on Future Dangers (2) {A iii 103} [Thanissaro].
- AN 5.79: Anagata-bhayani Sutta -- The Discourse on Future Dangers (3) {A iii 105} [Thanissaro].
- AN 5.80: Anagata-bhayani Sutta -- The Discourse on Future Dangers (4) {A iii 108} [Thanissaro]. The Buddha reminds the monks that the practice of Dhamma should not be put off for a later date, for there are no guarantees that the future will provide any opportunities for practice. (These suttas are among those selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro.)
- AN 5.95: Akuppa Sutta — Discourse on the Unshakeable {A iii 119} [Nizamis].
Five qualities that are conducive to Awakening
- AN 5.96: Sutadhara Sutta -- One Who Retains What He Has Heard {A iii 120} [Thanissaro].
- AN 5.97: Katha Sutta -- Talk {A iii 120} [Thanissaro].
- AN 5.98: Arañña Sutta -- Wilderness {A iii 121} [Thanissaro]. Three short suttas that describe five qualities a meditator should develop in order to reach the goal.
- AN 5.114: Andhakavinda Sutta -- At Andhakavinda {A iii 138} [Thanissaro]. Five things that the Buddha exhorted his newly ordained monks to do. Laypeople should take heed, too!
- AN 5.121: Gilana Sutta -- To a Sick Man {A iii 142} [Thanissaro]. The Buddha reminds a sick monk that by keeping five particular themes of meditation well established, even a sick person can realize Awakening.
- AN 5.129: Parikuppa Sutta -- In Agony {A iii 146} [Thanissaro]. Five grave deeds that prevent one from realising any of the noble attainments in this lifetime.
- AN 5.130: Sampada Sutta -- Being Consummate {A iii 147} [Thanissaro]. Which of life's many kinds of losses should we be truly concerned about? Which of life's many kinds of rewards should we truly aspire toward?
- AN 5.139: Akkhama Sutta -- Not Resilient {A iii 157} [Thanissaro]. The Buddha uses powerful imagery from the battlefield to underscore the importance of developing mastery over the senses.
- AN 5.140: Sotar Sutta -- The Listener {A iii 161} [Thanissaro]. Five qualities one should develop to gain mastery of the senses and become a truly worthy person.
- AN 5.144: The Repulsive and the Unrepulsive -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 5.148: Sappurisadana Sutta -- A Person of Integrity's Gifts {A iii 172} [Thanissaro]. Five attributes of gift-giving that distinguish a person of integrity.
- AN 5.159: Udayi Sutta -- About Udayin {A iii 184} [Thanissaro]. The Buddha explains to Ven. Ananda the five prerequisites for teaching Dhamma to others.
- AN 5.161: Aghatavinaya Sutta -- Subduing Hatred (1)/Removing Annoyance {A iii 185} [Thanissaro | Ñanamoli]. Five skillful ways of dealing with people who annoy you.
- AN 5.162: Aghatavinaya Sutta -- Subduing Hatred (2) {A iii 186} [Thanissaro]. Sariputta describes five skillful ways of dealing with feelings of hatred toward others.
- AN 5.165: Pañhapuccha Sutta -- On Asking Questions {A iii 191} [Thanissaro]. Five possible motives behind asking a question.
- AN 5.175: Candala Sutta -- The Outcaste {A iii 206} [Thanissaro]. This discourse lists -- first in negative and then in positive form -- the basic requirements for being a Buddhist lay follower in good standing.
- AN 5.176: Piti Sutta -- Rapture {A iii 206} [Thanissaro]. Instructions to a generous lay person: Generosity is good, but there is still more to be done. An even greater happiness awaits if you practice meditation to attain an internal state of seclusion and rapture.
- AN 5.177: Vanijja Sutta -- Business (Wrong Livelihood) {A iii 208} [Thanissaro]. Five kinds of wrong livelihood for lay followers.
- AN 5.179: Gihi Sutta -- The Householder {A iii 211} [Thanissaro]. How to recognize a lay stream-winner.
- AN 5.180: Gavesin Sutta -- About Gavesin {A iii 214} [Thanissaro]. How the pursuit of excellence -- and a competitive spirit -- led a layman and his friends to attain arahantship. This story made even the Buddha smile.
- AN 5.194: Praising the Buddha -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 5.196: Supina Sutta -- Dreams {A iii 240} [Thanissaro]. Five dreams that appeared to the Buddha before his Awakening, together with their interpretation.
- AN 5.198: Vaca Sutta -- A Statement {A iii 243} [Thanissaro]. The secret to blameless speech.
- AN 5.199: Kula Sutta -- A Family {A iii 243} [Thanissaro]. On the rewards of being attentive and hospitable to a visiting monk/nun.
- AN 5.200: Nissaraniya Sutta -- Leading to Escape {A iii 245} [Thanissaro]. Five qualities of mind that lead to true freedom.
- AN 5.202: Dhammassavana Sutta -- Listening to the Dhamma {A iii 248} [Thanissaro]. The five rewards in listening to the Dhamma.
- AN 5.254-271: Macchariya Suttas -- Stinginess {A iii 272} [Thanissaro]. Generosity isn't just a nice idea: it is a requisite for progress along the Buddha's Path.
6. Book of the Sixes
- AN 6.12: Saraniya Sutta -- Conducive to Amiability {A iii 289} [Thanissaro]. The Buddha describes how to behave with one's peers in ways that engender mutual feelings of fellowship, friendship, and respect.
- AN 6.13: Nissaraniya Sutta -- Means of Escape {A iii 290} [Thanissaro]. Six qualities that, when fully developed, lead to liberation.
- AN 6.16: Nakula Sutta -- Nakula's Parents {A iii 295} [Thanissaro]. A wise female householder consoles her worried husband as he faces death from a grave illness.
- AN 6.19: Maranassati Sutta -- Mindfulness of Death (1) {A iii 303} [Thanissaro].
- AN 6.20: Maranassati Sutta -- Mindfulness of Death (2) {A iii 306} [Thanissaro]. Death could come at any time. Are you ready?
- AN 6.23: Sensual Desire -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.30: The Six Things Unsurpassed -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.37: Dana Sutta -- Giving {A iii 335} [Thanissaro]. The six factors with which to make the most of giving.
- AN 6.38: Attakr+ Sutta -- The Self-Doer {A iii 337} [Nizamis]. The Buddha corrects a brahman who believes that we are not responsible for our actions.
- AN 6.39: Causes for the Origination of Actions -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.41: Daruka-khandha Sutta -- The Wood Pile {A iii 340} [Thanissaro]. If you ever wanted to know how psychic transformation works, here's a brief primer.
- AN 6.42: Nagita Sutta -- To Nagita {A iii 341} [Thanissaro]. While dwelling in a forest grove, the Buddha speaks in praise of modesty, contentment, unentanglement, and seclusion in the wilderness. (See AN 8.86 for a longer version of this conversation.)
- AN 6.44: Don’t Judge Others! -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.45: Ina Sutta -- Debt {A iii 351} [Thanissaro]. Falling under the grip of sensuality is like falling heavily into debt.
- AN 6.46: Cunda Sutta -- Cunda {A iii 355} [Thanissaro]. Why the world needs both meditators and those who devote themselves to the study of Dhamma.
- AN 6.47: Sanditthika Sutta -- Visible Here-&-Now {A iii 356} [Thanissaro]. A few of the more obvious ways in which the Dhamma is visible here-&-now.
- AN 6.49: Khema Sutta -- With Khema {A iii 358} [Thanissaro]. Having abandoned all sense of self, arahants don't regard themselves as better than, worse than, or equal to anyone else.
- AN 6.50: Step by Step -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.51: Ananda Sutta -- Ven. Ananda {A iii 359} [Thanissaro]. Six ways for a monk's understanding of Dhamma to grow.
- AN 6.52: The Aims of People -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.54: Dhammika Sutta -- Dhammika {A iii 366} [Olendzki (excerpt)]. In the first of these excerpts, the Buddha uses a telling simile to explain the meaning of his most common epithet, Tathagata -- "the Thus-Gone one." In the second, the Buddha tells a story illustrating how patient endurance is the best response to the insults of others.
- AN 6.55: Sona Sutta -- About Sona {A iii 374} [Thanissaro]. In this famous sutta the Buddha explains to Ven. Sona that balancing one's effort in meditation practice is like tuning a musical instrument.
- AN 6.63: Nibbedhika Sutta -- Penetrative {A iii 410} [Thanissaro]. The Buddha explains that mastery of the Dhamma comes from meditating on six factors in the mind, each of which should be understood deeply in six different ways. This sutta contains a lovely short verse pointing out the true cause of attachment based on sensuality.
- AN 6.65: Non-returning -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.66 & 6.76: Arahatship -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.85: Siti Sutta -- Cooled {A iii 435} [Thanissaro]. Six qualities required to achieve Awakening.
- AN 6.86: Avaranata Sutta -- Obstructions {A iii 435} [Thanissaro]. Six qualities that prevent, and six that foster, the development of skillful states of mind.
- AN 6.87: Kammavaranata Sutta -- Kamma Obstructions {A iii 436} [Thanissaro]. Six things that can render one incapable of developing skillful mental qualities.
- AN 6.88: Sussusa Sutta -- Listening Well {A iii 437} [Thanissaro]. The Buddha's instructions on how to listen to the Dhamma so that it can be truly taken to heart.
- AN 6.96: Six Rarities -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.97: Anisansa Sutta -- Rewards {A iii 441} [Thanissaro]. Six rewards of stream-entry.
- AN 6.98-101, combined: Conviction in Conformity with the Dhamma -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 6.102: Anodhi Sutta -- Without Exception (1) {A iii 443} [Thanissaro].
- AN 6.103: Anodhi Sutta -- Without Exception (2) {A iii 443} [Thanissaro].
- AN 6.104: Anodhi Sutta -- Without Exception (3) {A iii 444} [Thanissaro]. What six things motivate one to see the three characteristics of anicca, dukkha, and anatta?
7. Book of the Sevens
- AN 7.6: Dhana Sutta -- Treasure {A iv 5} [Thanissaro]. Possess these seven treasures and your life will not have been lived in vain.
- AN 7.7: Ugga Sutta -- To Ugga {A iv 6} [Thanissaro]. The Buddha teaches Ugga of seven treasures that are always safe from "fire, flood, kings, thieves, or hateful heirs."
- AN 7.11: Anusaya Sutta -- Obsessions (1) {A iv 9} [Thanissaro]. An enumeration of the seven anusaya (obsessions or latent tendencies).
- AN 7.12: Anusaya Sutta -- Obsessions (2) {A iv 9} [Thanissaro]. On abandoning the seven anusaya (obsessions or latent tendencies).
- AN 7.15: Udakupama Sutta -- The Water Simile {A iv 10} [Thanissaro]. In a beautiful progression of metaphors, the Buddha illustrates the various levels to which people allow their grasp of Dhamma to take them. How far are you willing to go?
- AN 7.21: Bhikkhu-aparihaniya Sutta -- Conditions for No Decline Among the Monks {A iv 21} [Thanissaro]. The seven conditions that lead to the long-term welfare of the Sangha.
- AN 7.35: Mitta Sutta -- A Friend {A iv 31} [Thanissaro]. What is a true friend?
- AN 7.46: Sañña Sutta -- Perceptions {A iv 46} [Thanissaro]. Seven inner reflections that are well worth pursuing.
- AN 7.48: Saññoga Sutta -- Bondage {A iv 57} [Thanissaro]. How dwelling on one's sexual identity only leads to greater suffering.
- AN 7.49: Dana Sutta -- Giving {A iv 59} [Thanissaro]. The Buddha describes some of the motivations one might have for being generous. The karmic fruits of giving depend heavily on one's motives.
- AN 7.51: Avyakata Sutta -- Undeclared {A iv 67} [Thanissaro]. Why does doubt not arise in the mind of a stream-enterer?
- AN 7.56: Kimila Sutta -- To Kimila {A iv 84} [Thanissaro]. You say you want Buddhism to thrive in the West? In this sutta the Buddha explains to Ven. Kimila what is required of those who wish to see the Dhamma last a long, long time.
- AN 7.58: Capala (Pacala) Sutta -- Nodding {A iv 85} [Thanissaro]. Do you nod off during meditation? Here the Buddha catches Ven. Maha Moggallana nodding off, and offers him a prescription for overcoming drowsiness.
- AN 7.59: Seven Kinds of Wives -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 7.60: Kodhana Sutta -- The Wretchedness of Anger/An Angry Person {A iv 94} [Ñanamoli | Thanissaro]. Seven dangers of giving in to anger.
- AN 7.63: Nagara Sutta -- The Fortress {A iv 106} [Thanissaro]. Seven qualities that must be developed for the truest kind of homeland security.
- AN 7.64: Dhammaññu Sutta -- One With a Sense of Dhamma {A iv 113} [Thanissaro]. Do you want to be worthy of other people's respect? Here are seven qualities of a respectable and honorable individual.
- AN 7.67: Mental Development -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 7.68: Aggikkhandopama Sutta -- The Mass of Fire Comparison {A iv 128} [Yahoo! Pali Group]. The Buddha warns a group of monks about the danger of abusing the generosity and good faith of their lay supporters.
- AN 7.70: Arakenanusasani Sutta -- Araka's Teaching {A iv 136} [Thanissaro]. Seven beautiful similes on the brevity of the human lifespan. Use your short time here well!
- AN 7.79: Satthusasana Sutta -- To Upali {A iv 143} [Thanissaro]. The Buddha explains to Ven. Upali how to recognize authentic teachings of Dhamma.
8. Book of the Eights
- AN 8.2: Pañña Sutta -- Discernment {A iv 151} [Thanissaro]. The Buddha outlines the skills that one must develop in order for wisdom to unfold.
- AN 8.6: Lokavipatti Sutta -- The Failings of the World {A iv 157} [Thanissaro]. The eight worldly conditions. The difference between an ordinary person and an Awakened one manifests in how they respond to life's inevitable ups and downs.
- AN 8.7: Devadatta Sutta -- About Devadatta {A iv 160} [Thanissaro]. On the hazards of allowing the mind to get caught up in the worldly ups and down of life (the eight 'untrue dhammas')
- AN 8.8: Uttara Sutta -- About Uttara {A iv 161} [Thanissaro]. Sakka, the king of the devas, repeats the Buddha's teaching on the eight 'untrue dhammas' for the benefit of Ven. Uttara.
- AN 8.9: Nanda Sutta -- About Nanda {A iv 166} [Thanissaro]. Ven. Nanda sets a good example of how to take care of the mind.
- AN 8.12, extract -- Siha the General -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 8.13: Ajañña Sutta -- The Thoroughbred {A iv 188} [Thanissaro]. Eight praiseworthy qualities that a good monk possesses.
- AN 8.14: Khalunga Sutta -- Unruly {A iv 190} [Thanissaro]. The eight unskillful ways we react to accusations are like the eight ways a horse can be unruly.
- AN 8.19: The Simile of the Ocean -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 8.21: The Householder Ugga -- translated by Nyanaponika Thera and Bhikkhu Bodhi
- AN 8.23: Hatthaka Sutta -- About Hatthaka (1) {A iv 216} [Thanissaro]. Eight qualities rarely found in people of power and wealth.
- AN 8.24: Hatthaka Sutta -- About Hatthaka (2) {A iv 218} [Thanissaro]. The Buddha's advice on how to win a large following.
- AN 8.25: Mahanama Sutta -- Being a Lay Buddhist {A iv 220} [Kumara]. What is a lay follower? A virtuous one? One engaged in his own welfare? His own and others'?
- AN 8.26: Jivaka Sutta -- To Jivaka {A iv 222} [Thanissaro]. The Buddha explains how a lay follower can best work for the welfare of others.
- AN 8.28: Bala Sutta -- Strengths {A iv 223} [Thanissaro]. The eight strengths enjoyed by the awakened mind.
- AN 8.30: Anuruddha Sutta -- To Anuruddha {A iv 228} [Thanissaro]. The Buddha tells of eight good qualities that, if actively cultivated, lead us toward the goal.
- AN 8.31: Ways of Giving -- [Nyanaponika Thera]
- AN 8.33: Reasons for Giving -- [Nyanaponika Thera]
- AN 8.35: Rebirth on Account of Giving -- [Nyanaponika Thera]
- AN 8.36: Ways of Meritorious Action -- [Nyanaponika Thera]
- AN 8.39: Abhisanda Sutta -- Rewards {A iv 245} [Thanissaro]. The Buddha tells of eight rewards that can be expected from skillful conduct.
- AN 8.40: Vipaka Sutta -- Results {A iv 247} [Thanissaro]. The Buddha describes the unpleasant consequences of not sticking to the precepts.
- AN 8.41: Uposatha Sutta -- The Uposatha Observance {A iv 248} [Ñanavara/Kantasilo]. The Buddha summarizes the eight uposatha day observances.
- AN 8.43: Visakhuposatha Sutta -- The Discourse to Visakha on the Uposatha with the Eight Practices {A iv 255} [Khantipalo]. The Buddha explains to Visakha, a devout laywoman, the benefits of following the uposatha day (observance day) practices.
- AN 8.53: Gotami Sutta -- To Gotami {A iv 280} [Thanissaro]. The Buddha explains to Mahapajapati Gotami (his aunt) how to recognize authentic teachings of Dhamma.
- AN 8.54: Dighajanu (Vyagghapajja) Sutta -- To Dighajanu/Conditions of Welfare {A iv 281} [Thanissaro | Narada]. The Buddha's instructions for householders on how to preserve and increase wealth and happiness, in both the mundane and spiritual senses.
- AN 8.59: Pathama Atthapuggala Sutta -- Eight Individuals (a) {A iv 292} [Kumara (excerpt)]. The eight individuals who are worthy of gifts.
- AN 8.63: Sankhitta Sutta -- In Brief {A iv 299} [Thanissaro]. The Buddha describes the practices of the four sublime states (metta, karuna, mudita, and upekkha) and of the four frames of reference (satipatthana) as a basis for concentration practice.
- AN 8.73: Mindfulness of Death (I) -- [Nyanaponika Thera]
- AN 8.74: Mindfulness of Death (II) -- [Nyanaponika Thera]
- AN 8.80: Kusita-Arambhavatthu Sutta -- The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro]. "I'm too tired too meditate! I'm too hungry! I'm too full!" Sound familiar? The Buddha offers sound advice for overcoming this kind of laziness.
- AN 8.86: Yasa Sutta -- Honor {A iv 340} [Thanissaro]. While dwelling in a forest grove, the Buddha speaks in praise of modesty, contentment, unentanglement, and seclusion in the wilderness. (This sutta is a longer version of the conversation reported in AN 6.42.)
9. Book of the Nines
- AN 9.1: Sambodhi Sutta -- Self-awakening {A iv 351} [Thanissaro]. Having admirable friends, companions, and comrades is an essential part of the path to Awakening.
- AN 9.3: Meghiya -- [Nyanaponika Thera]
- AN 9.5: Freed of Fivefold Fear -- [Nyanaponika Thera]
- AN 9.7: Sutava Sutta -- To Sutavan {A iv 369} [Thanissaro]. Nine unskillful acts an Awakened one is incapable of doing.
- AN 9.11: Sriputta's Lion's Roar -- [Nyanaponika Thera]
- AN 9.13: Kotthita Sutta -- With Kotthita {A iv 382} [Thanissaro]. The holy life is lived, not with the purpose of altering the results of past actions, but with the purpose of gaining direct knowledge of the four noble truths.
- AN 9.14: Samiddhi Sutta -- About Samiddhi {A iv 385} [Thanissaro]. Where do thoughts and intentions come from?
- AN 9.15: Ganda Sutta -- A Boil {A iv 386} [Thanissaro]. Nine good reasons not to get enchanted with the body.
- AN 9.16: Sañña Sutta -- Perception {A iv 387} [Thanissaro]. Nine useful perceptions.
- AN 9.20: Velma Sutta — About Velma {A iv 392} [Thanissaro]. The fruits of giving depend upon the inner qualities of both giver and recipient.
- AN 9.23: Rooted in Craving -- [Nyanaponika Thera]
- AN 9.31: Anupubbanirodha Sutta — Step-by-step Stopping {A iv 409} [Thanissaro]. The nine step-by-step "stoppings" (nirodh).
- AN 9.32: Vihra Sutta — Dwellings (1) {A iv 410} [Thanissaro]. The nine step-by-step "dwellings" (vihra).
- AN 9.33: Vihra Sutta — Dwellings (2) {A iv 410} [Thanissaro]. The nine step-by-step "dwelling-attainments" (vihrasampatti).
- AN 9.34: Nibbana Sutta -- Unbinding {A iv 414} [Thanissaro]. Ven. Sariputta explains to Ven. Udayin how even the most exquisitely refined and beautiful mental states are beset with dukkha; only Nibbana itself can truly be called "pleasant."
- AN 9.35: Gavi Sutta -- The Cow {A iv 418} [Thanissaro]. The Buddha explains that if you try to move on to the next level of concentration before you've mastered the last, you're sure to stumble, like a foolish cow on a steep hill.
- AN 9.36: Jhana Sutta -- Mental Absorption {A iv 422} [Thanissaro]. Meditation, like archery, is a skill that develops over time, through practice, practice, practice.
- AN 9.37: Ananda Sutta -- With Ananda {A iv 426} [Thanissaro]. In subtle states of concentration the sense spheres are present to one's awareness, but one is not taking mental note of them.
- AN 9.38: Brahmana Sutta — To Two Brahmans {A iv 428} [Thanissaro]. You can wander the entire world and never find the end of suffering. Perhaps you're looking in the wrong place.
- AN 9.39: Deva Sutta — The Devas (About Jhna) {A iv 432} [Thanissaro].
A colorful simile illustrates the peaceful seclusion that jhna offers.
- AN 9.40: Naga Sutta -- The Tusker {A iv 435} [Thanissaro]. With gentle humor, the Buddha tells how to allay the itch in your mind.
- AN 9.41: Tapussa Sutta -- To Tapussa {A iv 438} [Thanissaro]. The Buddha tells how the long road of meditation practice begins with appreciating the value of renunciation.
- AN 9.42: Pañcala Sutta -- Pañcala's Verse {A iv 448} [Thanissaro]. How jhana leads the meditator out from the confines of the mind.
- AN 9.43: Kayasakkhi Sutta -- Bodily Witness {A iv 451} [Thanissaro].
- AN 9.44: Paññavimutti Sutta -- Released Through Discernment {A iv 452} [Thanissaro].
- AN 9.45: Ubhatobhaga Sutta -- (Released) Both Ways {A iv 453} [Thanissaro]. In this group of short suttas, Ven. Ananda answers Ven. Udayin's lingering questions about the meaning of several key terms that the Buddha uses in other suttas: What is a "bodily witness"? What is "discernment-release"? What is "released both ways"? Ven. Ananda shows here that the development of jhana plays an integral part in the development of wisdom.
- AN 9.62: Bhabba Sutta -- Capable {A iv 456} [Thanissaro]. Nine barriers to arahantship.
- AN 9.63: Sikkha-dubbalya Sutta -- Things That Weaken the Training {A iv 457} [Thanissaro]. How to overcome the obstructions to one's progress in meditation.
- AN 9.64: Nivarana Sutta -- Hindrances {A iv 457} [Thanissaro]. How to overcome the five hindrances.
10. Book of the Tens
- AN 10.1: The Benefits of Moral Habits -- [Nyanaponika Thera]
- AN 10.2: Lawfulness of Progress -- [Nyanaponika Thera]
- AN 10.6: Samadhi Sutta -- Concentration {A v 7} [Thanissaro].
- AN 10.7: Sariputta Sutta -- With Sariputta {A v 8} [Thanissaro]. Two descriptions of the concentration in which the mind is inclined toward the Deathless.
- AN 10.13: Sanyojana Sutta -- Fetters {A v 17} [Thanissaro]. The ten fetters that bind us to the cycle of birth and death.
- AN 10.15: Appamada Sutta -- Heedfulness {A v 21} [Thanissaro]. Ten similes to illustrate the point that heedfulness is the foremost of all skillful qualities.
- AN 10.17: Natha Sutta -- Protectors {A v 23} [Thanissaro]. Ten qualities that provide protection for the mind.
- AN 10.20: Ariyavasa Sutta -- Dwellings of the Noble Ones {A v 29} [Thanissaro]. Qualities of mind in which noble ones are at home.
- AN 10.21: The Buddha's Lion's Roar (The Ten Powers of a Tathgata) -- [Nyanaponika Thera]
- AN 10.22: Doctrinal Statements -- [Nyanaponika Thera]
- AN 10.24: Cunda Sutta -- Cunda {A v 41} [Thanissaro]. Anyone who claims to know the Dhamma, and yet still has a mind overcome by defilement, is like a person who talks about wealth but can produce none when it's needed.
- AN 10.27: Mahapañha Sutta -- The Great Questions {A v 48} [Nyanaponika (excerpt)]. One thing to become dispassionate towards.
- AN 10.29: Kosala Sutta -- The Kosalan {A v 59} [Thanissaro]. Like supremacy in the human and deva worlds, exalted states of mind -- even experiences of all-encompassing white light and non-dual consciousness -- are all subject to change and aberration. Some people criticized the Buddha for showing the way to freedom from this change and aberration. In this sutta the Buddha offers a series of contemplations for inducing disenchantment and dispassion for even the most supreme things in the cosmos. [TB]
- AN 10.30: King Pasenadi's Homage to the Buddha -- [Nyanaponika Thera]
- AN 10.46: Sakka Sutta -- To the Sakyans (on the Uposatha) {A v 86} [Thanissaro]. Money can't buy you happiness, but practicing Dhamma can.
- AN 10.48: Dasadhamma Sutta -- Discourse on The Ten Dhammas/Ten Things {A v 87} [Piyadassi | Thanissaro]. Ten things that an ordained monk must reflect on often.
- AN 10.51: Sacitta Sutta -- One's Own Mind {A v 92} [Thanissaro]. How to read your own mind.
- AN 10.53 (extract): Do not stagnate! -- [Nyanaponika Thera]
- AN 10.54: Samatha Sutta -- With Regard to Tranquility {A v 98} [Thanissaro]. More on how to read your own mind.
- AN 10.58: Mula Sutta -- Rooted {A v 106} [Thanissaro]. What is the root of all phenomena (sabbe dhamma)? Is Nibbana itself a phenomenon, or is it the end of all phenomena?
- AN 10.59: The Spirit of Monkhood -- [Nyanaponika Thera]
- AN 10.60: Girimananda Sutta -- To Girimananda/Discourse to Girimananda Thera {A v 108} [Thanissaro | Piyadassi]. The Buddha instructs Ven. Girimananda, who is ill, on the ten themes of meditation that can heal both mind and body.
- AN 10.61 & 62, combined: Ignorance and Craving -- [Nyanaponika Thera]
- AN 10.65: Pathama Sukha Sutta — First Discourse on the Pleasant {A v 120} [Nizamis]. The benefits of not being re-born.
- AN 10.66: Dutiya Sukha Sutta — Second Discourse on the Pleasant {A v 121} [Nizamis]. The benefits of delighting in the Dhamma-Vinaya.
- AN 10.69: Kathavatthu Sutta -- Topics of Conversation (1) {A v 128} [Thanissaro]. Ten wholesome topics of conversation as an alternative to gossip.
- AN 10.70: Kathavatthu Sutta -- Topics of Conversation (2) {A v 129} [Thanissaro]. Right speech is most praiseworthy when you embody the good things you talk about.
- AN 10.71: Akankha Sutta -- Wishes {A v 131} [Thanissaro]. This discourse lists ten reasons, in ascending worth, for perfecting the precepts and being committed to the development of calm (samatha) and insight (vipassana). An interesting feature of this discussion is that the Buddha does not separate insight and jhana into separate paths of practice, and actually cites insight, together with tranquillity, as a prerequisite for mastering the four jhanas. [TB]
- AN 10.76: Birth, Old Age and Death -- [Nyanaponika Thera]
- AN 10.80: Aghata Sutta -- Hatred {A v 150} [Thanissaro]. When hatred arises in the mind what do you do? Here are ten possible antidotes.
- AN 10.81: Bahuna Sutta -- To Bahuna {A v 151} [Thanissaro]. Of what is an Awakened being freed?
- AN 10.92: Vera Sutta -- Animosity {A v 182} [Thanissaro]. What it takes for a lay person to become a stream-winner.
- AN 10.93: Ditthi Sutta -- Views {A v 185} [Thanissaro]. The householder Anathapindika instructs a group of non-Buddhist wanderers on the nature of Right View.
- AN 10.94: Vajjiya Sutta -- About Vajjiya {A v 189} [Thanissaro]. A lay disciple answers the charge that the Buddha doesn't have any straightforward teachings.
- AN 10.95: Uttiya Sutta -- To Uttiya {A v 193} [Thanissaro]. Is the goal of the Buddha's teachings to liberate all beings?
- AN 10.96: Kokanuda Sutta -- To Kokanuda {A v 196} [Thanissaro]. Ven. Ananda explains that wisdom is not based on subscribing to this or that point of view.
- AN 10.103: Micchatta Sutta -- Wrongness {A v 211} [Thanissaro]. Success or failure on the Path hinges on the extent to which one has right view.
- AN 10.104: Bija Sutta -- The Seed {A v 212} [Thanissaro]. Two similes illustrate how success or failure on the Path hinges on right view.
- AN 10.108: Virecana (Tikicchaka) Sutta -- A Purgative {A v 218} [Thanissaro]. Sometimes even the best medicines for the body don't work. Here, the Buddha offers a "noble purgative" for the mind that never fails.
- AN 10.118: Orimat+ra Sutta -- The Near Shore {A v 233} [Nizamis].
- AN 10.123, 124, 126, 127: Not Outside the Buddha's Discipline -- [Nyanaponika Thera]
- AN 10.174: The Concatenation of Kamma -- [Nyanaponika Thera]
- AN 10.176: Cunda Kammaraputta Sutta -- To Cunda the Silversmith {A v 263} [Thanissaro]. The Buddha explains to Cunda that genuine self-purification comes about not from performing sacred rites, but by cultivating skillfulness in one's thoughts, words, and deeds.
- AN 10.177: Janussonin Sutta -- To Janussonin {A v 269} [Thanissaro]. Who stands to benefit most from a gift given in another's honor?
- AN 10.206: The Extinction of Kamma -- [Nyanaponika Thera]
- AN 10.208: Brahmavihara Sutta -- The Sublime Attitudes {A v 299} [Thanissaro]. The Buddha's instructions on the practice and rewards of the four sublime attitudes: metta (goodwill, loving-kindness), karuna (compassion), mudita (appreciative joy), and upekkha (equanimity).
11. Book of the Elevens
- AN 11.1: Kimattha Sutta -- What is the Purpose? {A v 311} [Thanissaro]. Why does the Buddha repeatedly implore us to cultivate sila (virtue)?
- AN 11.2: Cetana Sutta -- An Act of Will {A v 312} [Thanissaro]. Good qualities in the heart naturally lead to the development of other good qualities. And it all starts with sila (virtue).
- AN 11.10: Sandha Sutta -- To Sandha {A v 322} [Thanissaro]. What makes the arahant's experience of jhana unique?
- AN 11.12: Mahanama Sutta -- To Mahanama (1) {A v 328} [Thanissaro]. The Buddha instructs the householder Mahanama on the importance of developing the six recollections (recollection of the Buddha, Dhamma, Sangha, one's own virtues, one's own generosity, and the devas).
- AN 11.13: Mahanama Sutta -- To Mahanama (2) {A v 332} [Thanissaro]. The Buddha further instructs the householder Mahanama on the importance of developing the six recollections, reminding him to develop these recollections in every posture, even "while you are busy at work, while you are resting in your home crowded with children."
- AN 11.16: Metta (Mettanisamsa) Sutta -- Discourse on Advantages of Loving-kindness/Good Will {A v 342; BJT calls this the Mettanisamsa Sutta; Thai, Burmese, and PTS call it Metta Sutta.} [Piyadassi | Thanissaro]. Eleven benefits arising from the practice of metta (loving kindness, or good-will) meditation.
- AN 11.17: Dasama Sutta -- To Dasama {A v 342} [Thanissaro]. Ven. Ananda describes eleven modes of practice that can lead to the Deathless. (This sutta is identical to MN 52, but without the preamble.)
- AN 11.18: Gopalaka Sutta -- The Cowherd {A v 347} [Thanissaro]. Eleven factors that are conducive to spiritual growth, and eleven that are obstructive. (This sutta is identical to MN 33, but without the preamble.)
5 April 2011
http://www.accesstoinsight.org/tipitaka/an/index.html

AN Sutta-Nbr / Vol-Page Cross Reference Jump Table

(note: not all suttas are currently included in this database, so some of the links below do not work correctly!)
A i A ii A iii A iv A v
AN 1.1-5 A i 1
AN 1.6-10 A i 2
AN 1.11-15 A i 3
AN 1.16-20 A i 4
AN 1.29 A i 6
AN 1.30 A i 6
AN 1.39 A i 7
AN 1.40 A i 7
AN 1.41 A i 8
AN 1.42 A i 8
AN 1.43 A i 8
AN 1.44 A i 8
AN 1.46 A i 9
AN 1.47 A i 9
AN 1.71 A i 14
AN 1.170 A i 22
AN 1.173 A i 22
AN 1.174 A i 22
AN 1.175 A i 22
AN 1.188-234 A i 23
AN 1.235-247 A i 25
AN 1.248-257 A i 25
AN 1.258-267 A i 26
AN 1.268-277 A i 26
AN 1.314 A i 32
AN 1.315 A i 32
AN 1.320-321 A i 34
AN 1.324-327 A i 34
AN 1.485-494 A i 42
AN 2.1 A i 47
AN 2.2 A i 49
AN 2.6 A i 50
AN 2.9 A i 51
AN 2.10 A i 51
AN 2.11 A i 52
AN 2.12 A i 52
AN 2.19 A i 58
AN 2.21 A i 59
AN 2.25-26 A i 60
AN 2.31 A i 61
AN 2.32 A i 61
AN 2.33 A i 61
AN 2.35 A i 62
AN 2.36 A i 63
AN 2.37 A i 65
AN 2.38 A i 67
AN 2.42 A i 70
AN 2.43 A i 70
AN 2.44 A i 70
AN 2.45 A i 71
AN 2.46 A i 72
AN 2.48 A i 73
AN 2.49 A i 74
AN 2.53 A i 76
AN 2.56-57 A i 77
AN 2.59 A i 77
AN 2.60 A i 77
AN 2.119 A i 87
AN 2.120 A i 87
AN 2.121 A i 87
AN 2.122 A i 87
AN 2.126 A i 87
AN 2.130-133 A i 88
AN 2.135 A i 89
AN 2.141 A i 91
AN 2.142 A i 91
AN 3.2-9 A i 102
AN 3.16 A i 113
AN 3.17 A i 114
AN 3.20 A i 115
AN 3.29 A i 128
AN 3.32 A i 132
AN 3.33 A i 132
AN 3.35 A i 136
AN 3.36 A i 138
AN 3.37-38 A i 142
AN 3.39 A i 145
AN 3.41 A i 150
AN 3.42 A i 150
AN 3.45 A i 151
AN 3.47 A i 152
AN 3.48 A i 152
AN 3.51-52 A i 155
AN 3.56 A i 159
AN 3.57 A i 160
AN 3.58-59 A i 161
AN 3.60 A i 168
AN 3.61 A i 173
AN 3.62 A i 178
AN 3.64 A i 185
AN 3.65 A i 188
AN 3.67 A i 197
AN 3.68 A i 199
AN 3.69 A i 201
AN 3.70 A i 205
AN 3.71 A i 215
AN 3.73 A i 219
AN 3.74 A i 220
AN 3.75 A i 222
AN 3.76 A i 223
AN 3.79 A i 225
AN 3.80 A i 226
AN 3.81 A i 229
AN 3.83 A i 229
AN 3.84 A i 230
AN 3.85 A i 231
AN 3.86 A i 231
AN 3.87 A i 232
AN 3.88 A i 234
AN 3.89 A i 235
AN 3.90 A i 235
AN 3.91 A i 236
AN 3.96-98 A i 244
AN 3.100 A i 249
AN 3.101 A i 253
AN 3.102 A i 256
AN 3.108 A i 261
AN 3.109 A i 261
AN 3.118 A i 270
AN 3.127 A i 278
AN 3.128 A i 279
AN 3.129 A i 281
AN 3.131 A i 282
AN 3.140 A i 287
AN 3.141 A i 289
AN 3.142 A i 290
AN 3.183-352 A i 299
AN 4.1 A ii 1
AN 4.5 A ii 5
AN 4.7 A ii 8
AN 4.8 A ii 8
AN 4.9 A ii 10
AN 4.10 A ii 10
AN 4.13 A ii 15
AN 4.14 A ii 16
AN 4.15 A ii 17
AN 4.17 A ii 18
AN 4.21 A ii 20
AN 4.23 A ii 23
AN 4.26 A ii 26
AN 4.28 A ii 27
AN 4.29 A ii 29
AN 4.31 A ii 32
AN 4.32 A ii 32
AN 4.34 A ii 34
AN 4.36 A ii 37
AN 4.37 A ii 39
AN 4.39 A ii 42
AN 4.40 A ii 43
AN 4.41 A ii 44
AN 4.42 A ii 46
AN 4.45 A ii 47
AN 4.48 A ii 51
AN 4.49 A ii 52
AN 4.50 A ii 53
AN 4.67 A ii 72
AN 4.68 A ii 73
AN 4.69 A ii 74
AN 4.70 A ii 74
AN 4.75 A ii 79
AN 4.77 A ii 80
AN 4.88 A ii 88
AN 4.95 A ii 95
AN 4.97 A ii 97
AN 4.102 A ii 103
AN 4.105 A ii 105
AN 4.111 A ii 112
AN 4.113 A ii 114
AN 4.122 A ii 123
AN 4.123-124 A ii 126
AN 4.127 A ii 130
AN 4.128 A ii 131
AN 129-130 A ii 132-133
AN 4.152 A ii 141
AN 4.153 A ii 142
AN 4.156 A ii 142
AN 4.159 A ii 144
AN 4.162 A ii 149
AN 4.164 A ii 152
AN 4.170 A ii 156
AN 4.173 A ii 161
AN 4.175 A ii 163
AN 4.176 A ii 164
AN 4.177 A ii 164
AN 4.178 A ii 165
AN 4.180 A ii 167
AN 4.185 A ii 176
AN 4.186 A ii 177
AN 4.189 A ii 182
AN 4.194 A ii 194
AN 4.195 A ii 196
AN 4.198 A ii 205
AN 4.199 A ii 211
AN 4.200 A ii 213
AN 4.201 A ii 217
AN 4.207-210 A ii 222
AN 4.232 A ii 230
AN 4.247 A ii 245
AN 4.250 A ii 246
AN 4.251 A ii 246
AN 4.252 A ii 246
AN 4.253 A ii 246
AN 4.259-260 A ii 250
AN 5.1 A iii 1
AN 5.2 A iii 2
AN 5.5 A iii 4
AN 5.13 A iii 10
AN 5.14-15 A iii 10
AN 5.21-22 A iii 14
AN 5.26 A iii 21
AN 5.29 A iii 29
AN 5.30 A iii 30
AN 5.31 A iii 32
AN 5.34 A iii 38
AN 5.36 A iii 41
AN 5.37 A iii 42
AN 5.40 A iii 44
AN 5.41 A iii 45
AN 5.42 A iii 46
AN 5.48 A iii 54
AN 5.50 A iii 57
AN 5.51 A iii 63
AN 5.52 A iii 65
AN 5.57 A iii 71
AN 5.70 A iii 83
AN 5.75 A iii 89
AN 5.76 A iii 93
AN 5.110 A iii 135
AN 5.123-124 A iii 143
AN 5.140 A iii 161
AN 5.148 A iii 172
AN 5.153 A iii 175
AN 5.162 A iii 186
AN 5.166 A iii 192
AN 5.167 A iii 196
AN 5.168 A iii 200
AN 5.170 A iii 202
AN 5.176 A iii 206
AN 5.179 A iii 211
AN 5.181-183 A iii 219
AN 5.192 A iii 222
AN 5.193 A iii 230 SN 46.55
AN 5.195 A iii 239
AN 5.202 A iii 248
AN 5.205-206 A iii 248
AN 5.208 A iii 250
AN 5.215 A iii 254
AN 5.216 A iii 255
AN 5.221 A iii 257
AN 5.241-244 A iii 267
AN 5.250 A iii 270
AN 6.1 A iii 279
AN 6.2 A iii 280
AN 6.8 A iii 284
AN 6.9 A iii 284
AN 6.10 A iii 284
AN 6.11 A iii 288
AN 6.12 A iii 289
AN 6.13 A iii 290
AN 6.19 A iii 303
AN 6.26 A iii 314
AN 6.30 A iii 325
AN 6.32 A iii 330
AN 6.35 A iii 334
AN 6.36 A iii 334
AN 6.37 A iii 336
AN 6.38 A iii 337
AN 6.41 A iii 340
AN 6.42 A iii 341
AN 6.43 A iii 344
AN 6.44 A iii 347
AN 6.45 A iii 351
AN 6.52 A iii 362
AN 6.53 A iii 364
AN 6.54 A iii 374
AN 6.55 A iii 374
AN 6.56 A iii 379
AN 6.57 A iii 383
AN 6.58 A iii 387
AN 6.60 A iii 392
AN 6.61 A iii 399
AN 6.62 A iii 402
AN 6.63 A iii 410
AN 6.64 A iii 417
AN 7.3-5 A iv 3
AN 7.11-12 A iv 9
AN 7.15 A iv 11
AN 7.22 A iv 17
AN 7.22-27 A iv 17-24
AN 7.44 A iv 39
AN 7.47 A iv 41
AN 7.50 A iv 54
AN 7.54 A iv 67
AN 7.55 A iv 70
AN 7.61 A iv 85
AN 7.62 A iv 88
AN 7.63 A iv 91
AN 7.64 A iv 94
AN 7.65 A iv 99
AN 7.66 A iv 100
AN 7.67 A iv 106
AN 7.68 A iv 113
AN 7.69 A iv 117
AN 7.72 A iv 128
AN 7.73-74 A iv 135
AN 8.5 A iv 156
AN 8.9 A iv 166
AN 8.10 A iv 168
AN 8.11 A iv 172
AN 8.12 A iv 179
AN 8.13 A iv 188
AN 8.14 A iv 190
AN 8.17 A iv 196
AN 8.19 A iv 197
AN 8.20 A iv 204
AN 8.21-22 A iv 208
AN 8.23 A iv 216
AN 8.24 A iv 218
AN 8.25 A iv 220
AN 8.27 A iv 223
AN 8.28 A iv 223
AN 8.29 A iv 225
AN 8.30 A iv 228
AN 8.31 A iv 236
AN 8.34 A iv 237
AN 8.35 A iv 239
AN 8.37 A iv 243
AN 8.41 A iv 248
AN 8.42 A iv 251
AN 8.43 A iv 255
AN 8.51 A iv 274
AN 8.54 A iv 281
AN 8.55 A iv 285
AN 8.56 A iv 289
AN 8.59-60 A iv 292
AN 8.64 A iv 302
AN 8.65 A iv 305
AN 8.66 A iv 306
AN 8.68-70 A iv 307-314
AN 8.69 A iv 307
AN 8.70 A iv 308
AN 8.73 A iv 316
AN 8.80 A iv 332
AN 8.81 A iv 336
AN 8.83 A iv 338
AN 8.86 A iv 340
AN 8.90+ A iv 348-349
AN 9.1 A iv 351
AN 9.3 A iv 354
AN 9.6 A iv 365
AN 9.10 A iv 373
AN 9.11 A iv 373
AN 9.13 A iv 382
AN 9.15 A iv 386
AN 9.20 A iv 392
AN 9.22 A iv 397
AN 9.24 A iv 401
AN 9.26 A iv 402
AN 9.37 A iv 426
AN 9.71-72 A iv 460
AN 10.1 A v 1
AN 10.2 A v 1
AN 10.3 A v 2
AN 10.4-5 A v 5
AN 10.14 A v 17
AN 10.17-18 A v 25
AN 10.20 A v 29
AN 10.21 A v 32
AN 10.24 A v 41
AN 10.25 A v 46
AN 10.26 A v 46
AN 10.27 A v 48
AN 10.29 A v 59
AN 10.30 A v 65
AN 10.31 A v 70
AN 10.45 A v 81
AN 10.46 A v 83
AN 10.51 A v 92
AN 10.53 A v 96
AN 10.54 A v 98
AN 10.55 A v 102
AN 10.56 A v 105
AN 10.57 A v 106
AN 10.58 A v 106
AN 10.60 A v 108
AN 10.61-62 A v 113
AN 10.69-70 A v 129
AN 10.71 A v 131
AN 10.72 A v 133
AN 10.75 A v 137
AN 10.76 A v 144
AN 10.83 A v 154
AN 10.87 A v 164
AN 10.91 A v 176
AN 10.93 A v 185
AN 10.95 A v 193
AN 10.96 A v 196
AN 10.103 A v 211
AN 10.104 A v 212
AN 10.108 A v 218
AN 10.111 A v 221
AN 10.115-116 A v 224
AN 10.117 A v 232
AN 10.167 A v 249
AN 10.170 A v 253
AN 10.174 A v 261
AN 10.175 A v 262
AN 10.176 A v 263
AN 10.177 A v 269
AN 10.191 A v 278
AN 10.192 A v 279
AN 10.198 A v 281
AN 10.199-210 A v 281
AN 10.216 A v 288
AN 10.217 A v 292
AN 10.218-219 A v 297
AN 10.221 A v 303
AN 10.222 A v 304
AN 10.223 A v 305
AN 10.224 A v 306
AN 11.1 A v 311
AN 11.2 A v 312
AN 11.3 A v 313
AN 11.4-5 A v 315
AN 11.9 A v 322
AN 11.11 A v 328
AN 11.12 A v 332
AN 11.13 A v 334
AN 11.15 A v 342
AN 11.16 A v 342
AN 11.17 A v 347

AN 1.21-40

Anguttara Nikaya 1.21-24
Abhavita Sutta
Untamed
For free distribution only, as a gift of Dhamma

21. "I don't envision a single thing that, when undeveloped, is as unpliant as the mind. The mind, when undeveloped, is unpliant."
22. "I don't envision a single thing that, when developed, is as pliant as the mind. The mind, when developed, is pliant."
23. "I don't envision a single thing that, when undeveloped, leads to such great harm as the mind. The mind, when undeveloped leads to great harm."
24. "I don't envision a single thing that, when developed, leads to such great benefit as the mind. The mind, when developed leads to great benefit."
25. "I don't envision a single thing that, when undeveloped & unapparent, leads to such great harm as the mind. The mind, when undeveloped & unapparent leads to great harm."
26. "I don't envision a single thing that, when developed & apparent, leads to such great benefit as the mind. The mind, when developed & apparent, leads to great benefit."
27. "I don't envision a single thing that, when undeveloped & uncultivated, leads to such great harm as the mind. The mind, when undeveloped & uncultivated leads to great harm."
28. "I don't envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit."
29. "I don't envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress."
30. "I don't envision a single thing that, when developed & cultivated, brings about such happiness as the mind. The mind, when developed & cultivated, brings about happiness."
31. "I don't envision a single thing that, when untamed, leads to such great harm as the mind. The mind, when untamed leads to great harm."
32. "I don't envision a single thing that, when tamed, leads to such great benefit as the mind. The mind, when tamed leads to great benefit."
33. "I don't envision a single thing that, when unguarded, leads to such great harm as the mind. The mind, when unguarded leads to great harm."
34. "I don't envision a single thing that, when guarded, leads to such great benefit as the mind. The mind, when guarded leads to great benefit."
35. "I don't envision a single thing that, when unprotected, leads to such great harm as the mind. The mind, when unprotected leads to great harm."
36. "I don't envision a single thing that, when protected, leads to such great benefit as the mind. The mind, when protected leads to great benefit."
37. "I don't envision a single thing that, when unrestrained, leads to such great harm as the mind. The mind, when unrestrained leads to great harm."
38. "I don't envision a single thing that, when restrained, leads to such great benefit as the mind. The mind, when restrained leads to great benefit."
39. "I don't envision a single thing that — when untamed, unguarded, unprotected, unrestrained — leads to such great harm as the mind. The mind — when untamed, unguarded, unprotected, unrestrained — leads to great harm."
40. "I don't envision a single thing that — when tamed, guarded, protected, restrained — leads to such great benefit as the mind. The mind — when tamed, guarded, protected, restrained — leads to great benefit."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an01/an01.021-040.than.html

AN 1.45-46

Anguttara Nikaya 1.45-46
Udakarahaka Suttas
A Pool of Water
For free distribution only, as a gift of Dhamma

45. "Suppose there were a pool of water — sullied, turbid, and muddy. A man with good eyesight standing there on the bank would not see shells, gravel, and pebbles, or shoals of fish swimming about and resting. Why is that? Because of the sullied nature of the water. In the same way, that a monk with a sullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is impossible. Why is that? Because of the sullied nature of his mind."
46. "Suppose there were a pool of water — clear, limpid, and unsullied. A man with good eyesight standing there on the bank would see shells, gravel, & pebbles, and also shoals of fish swimming about and resting. Why is that? Because of the unsullied nature of the water. In the same way, that a monk with an unsullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is possible. Why is that? Because of the unsullied nature of his mind."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an01/an01.045-046.than.html

AN 1.47

Anguttara Nikaya 1.47
Mudu Sutta
Soft
For free distribution only, as a gift of Dhamma

"Just as, of all trees, the balsam is foremost in terms of softness and pliancy, in the same way I don't envision a single thing that, when developed & cultivated, is as soft & pliant as the mind. The mind, when developed & cultivated, is soft & pliant."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an01/an01.047.than.html

AN 1.48

Anguttara Nikaya 1.48
Lahu-parivatta Sutta
Quick to Reverse Itself
For free distribution only, as a gift of Dhamma

"I don't envision a single thing that is as quick to reverse itself as the mind — so much so that there is no feasible simile for how quick to reverse itself it is."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an01/an01.048.than.html

AN 1.49-52

Anguttara Nikaya 1.49-52
Pabhassara Suttas
Luminous
For free distribution only, as a gift of Dhamma

"Luminous, monks, is the mind. And it is defiled by incoming defilements."
"Luminous, monks, is the mind. And it is freed from incoming defilements."
"Luminous, monks, is the mind. And it is defiled by incoming defilements. The uninstructed run-of-the-mill person doesn't discern that as it actually is present, which is why I tell you that -- for the uninstructed run-of-the-mill person -- there is no development of the mind."
"Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed noble disciple discerns that as it actually is present, which is why I tell you that -- for the well-instructed noble disciple -- there is development of the mind."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an1-49.html

AN 1.53-55

Anguttara Nikaya 1.53-55
Loving kindness
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, if for just the time of a finger-snap a monk produces a thought of loving kindness, develops it, gives attention to it, such a one is rightly called a monk. Not in vain does he meditate. He acts in accordance with the Master’s teaching, he follows his advice, and eats deservingly the country’s alms-food. [4] How much more so if he cultivates it!
Note
4. Since monks and nuns depend for sustenance upon the generosity of householders, they must make themselves worthy of their offerings by devoting their efforts to the development of the mind. A-a distinguishes four modes in which monks might use the offerings they receive: (i) an immoral monk uses them as a thief; (ii) a virtuous worldling who does not reflect uses them as a debtor; (iii) a trainee (one at the lower three stages of awakening) uses them as an inheritance; and (iv) the arahant uses them as a proper owner.

AN 1.56-59

Anguttara Nikaya 1.56-59
Mind Is the Forerunner
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, whatsoever states are unwholesome, partake of the unwholesome, pertain to the unwholesome—all these have the mind as their forerunner. [5] Mind arises as the first of them, followed by the unwholesome states.
Monks, whatsoever states are wholesome, partake of the wholesome, pertain to the wholesome—all these have mind as their forerunner. Mind arises as the first of them, followed by the wholesome states.
No other thing do I know, O monks, which is so responsible for causing unarisen unwholesome states to arise and arisen wholesome states to wane as negligence. [6] In one who is negligent, unarisen unwholesome states will arise and arisen wholesome states will wane.
No other thing do I know, O monks, which is so responsible for causing unarisen wholesome states to arise and arisen unwholesome states to wane as diligence. In one who is diligent, wholesome states not yet arisen will arise and unwholesome states that have arisen will wane.
Notes
5. ManopubbaEgam. This phrase also occurs at Dhp 1, 2. Unwholesome states (akusal dhamm) are mental states born of greed, hatred and delusion. The wholesome states (kusal dhamm) mentioned just below are mental states arisen from non-greed, non-hatred, and non-delusion. Mind (mano) here refers to the intention. While mind does not actually precede the wholesome and unwholesome states in a temporal sense, it is said to arise first because it is the volition or intention that determines the ethical quality of the deeds that issue from the mind.
6. Pamda is moral laxity, heedlessness, lack of constancy and persistence in the pursuit of self-purification. It is often explained as lack of mindfulness and energy in the development of wholesome qualities. For a formal definition, see Vibh 350 (§846). Its opposite is appamda, diligence, heedfulness, or earnestness, sometimes defined as constancy of mindfulness. For the contrast of the two, see Dhp 21–32, and for a eulogy of diligence, AN 10.15.

AN 1.76-80

Anguttara Nikaya 1.76-80
The Highest Gain
translated by Nyanaponika Thera and Bhikkhu Bodhi

Insignificant, O monks, is the loss of relatives, wealth and fame; the loss of wisdom is the greatest loss.
Insignificant, O monks, is the increase of relatives, wealth and fame; the increase of wisdom is the highest gain.
Therefore, O monks, you should train yourselves thus: “We will grow in the increase of wisdom.” Thus, O monks, should you train yourselves.

AN 1.121,5,6

Anguttara Nikaya 1.121,5,6
One Person
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, there is one person whose arising in the world is for the welfare of the multitude, for the happiness of the multitude, who comes out of compassion for the world, for the good, welfare and happiness of devas and humans. Who is that one person? It is the Tathgata, the Arahant, the Fully Enlightened One. This is that one person. [7]
Monks, there is one person arising in the world who is unique, without a peer, without counterpart, incomparable, unequalled, matchless, unrivalled, the best of humans. Who is that one person? It is the Tathgata, the Arahant, the Fully Enlightened One. This is that one person.
Monks, the manifestation of one person is the manifestation of great vision, of great light, of great radiance; it is the manifestation of the six things unsurpassed; the realisation of the four analytical knowledges; the penetration of the various elements, of the diversity of elements; it is the realisation of the fruit of knowledge and liberation; the realisation of the fruits of stream-entry, once-returning, non-returning, and arahatship. [8] Who is that one person? It is the Tathgata, the Arahant, the Fully Enlightened One. This is that one person.
Notes
7. Tathgata is the designation by which the Buddha usually speaks of himself. The commentaries offer a number of explanations, e.g. “one who has come thus” (tath gata), i.e. through the same path of practice that the Buddhas of the past came; “one who has gone thus” (tath gata), i.e. gone to enlightenment along the same path that all Enlightened Ones have gone, etc. See AN 4.23 and Bodhi, All Embracing Net of Views, BPS, 2007, Part V.
8. On the six things unsurpassed (anuttariy) see AN 6.30. The four analytical knowledges (pamisambhid) are four special types of knowledge concerning the meaning, doctrines, and linguistic formulations of the Dhamma, and the way to utilize this knowledge in expounding the Dhamma to others. By elements (dhtu) are meant here in particular the eighteen elements (the six sense faculties, six sense objects and the corresponding six kinds of consciousness). For other groups of elements see MN 115, MN 140 and SN 14. The four fruits of stream-entry, etc., are the four stages of awakening, on which see Bodhi, Middle Length Discourses of the Buddha, Boston 2006, p. 41.

AN 1.141-3

Anguttara Nikaya 1.141-3
Impossible
translated by Nyanaponika Thera and Bhikkhu Bodhi

It is impossible, O monks, and it cannot be that a person possessed of right view should regard any formation as permanent. [9] But it is possible for an uninstructed worldling to regard a formation as permanent.
It is impossible, O monks, and it cannot be that a person possessed of right view should regard any formation as a source of happiness. But it is possible for an uninstructed worldling to regard a formation as a source of happiness.
It is impossible, O monks, and it cannot be that a person possessed of right view should regard anything as a self. [10] But it is possible for an uninstructed worldling to regard something as a self.
Notes
9. A person possessed of right view (dimmhi-sampanna) is a stream-enterer or one at a higher stage of awakening. SaEkhr—“formations” or formations—include everything produced by conditions.
10. In this passage saEkhr is replaced by dhamm, which includes all phenomena whatever, whether conditioned or unconditioned. This passage is commonly held to be applicable to the unconditioned element (asaEkhata-dhtu), Nibbna. Thus, even though Nibbna, being imperishable and the highest bliss, is not impermanent or suffering, it still cannot be identified as a self. See Dhp 277–79.

AN 1.200-210, selected

Anguttara Nikaya 1.200-210, selected
Mindfulness Directed to the Body
translated by Nyanaponika Thera and Bhikkhu Bodhi

I.
Even as one who encompasses with his mind the mighty ocean includes thereby all the rivulets that run into the ocean; just so, O monks, whoever develops and cultivates mindfulness directed to the body includes thereby all the wholesome states that partake of supreme knowledge. [11]
One thing, O monks, if developed and cultivated, leads to a strong sense of urgency; to great benefit; to great security from bondage; to mindfulness and clear comprehension; to the attainment of vision and knowledge; to a pleasant dwelling in this very life; to the realisation of the fruit of knowledge and liberation. What is that one thing? It is mindfulness directed to the body….
If one thing, O monks, is developed and cultivated, the body is calmed, the mind is calmed, discursive thoughts are quietened, and all wholesome states that partake of supreme knowledge reach fullness of development. What is that one thing? It is mindfulness directed to the body….
If one thing, O monks, is developed and cultivated, ignorance is abandoned, supreme knowledge arises, delusion of self is given up, the underlying tendencies are eliminated, and the fetters are discarded. [12] What is that one thing? It is mindfulness directed to the body.
II.
They do not partake of the Deathless who do not partake of mindfulness directed to the body. They partake of the Deathless who partake of mindfulness directed to the body.
The Deathless is lost to those who have lost mindfulness directed to the body. Not lost is the Deathless to those who have not lost mindfulness directed to the body.
They will fail to reach the Deathless who fail in mindfulness directed to the body. They gain the Deathless who gain mindfulness directed to the body.
They neglect the quest for the Deathless who neglect mindfulness directed to the body. They do not neglect the quest for the Deathless who do not neglect mindfulness directed to the body.
They forget the Deathless who forget mindfulness directed to the body. They do not forget the Deathless who do not forget mindfulness directed to the body.
They are undeveloped in the quest for the Deathless who are undeveloped in mindfulness directed to the body. They are developed in the quest for the Deathless who are developed in mindfulness directed to the body.
They have not comprehended the Deathless who have not comprehended mindfulness directed to the body. They have comprehended the Deathless who have comprehended mindfulness directed to the body.
They have not realised the Deathless who have not realised mindfulness directed to the body. They have realised the Deathless who have realised mindfulness directed to the body.
Notes
11. “Mindfulness directed to the body” (kyagat-sati) comprises all fourteen exercises described under contemplation of the body in the Kyagat-sati Sutta (MN 119) and the Satipammhna Sutta (DN 22, MN 10): mindfulness of breathing, attention to the postures, clear comprehension of activities, reflection on foulness (on the thirty-one parts of the body), analysis into the four elements, and the nine cemetery contemplations (on decaying corpses). The great stress laid on contemplation of the body derives from the fact that meditative comprehension of the impermanent, painful, and selfless nature of bodily processes forms the indispensable basis for a corresponding comprehension of mental processes; and it is only the comprehension of both that will lead to liberating insight and the noble path.
12. The three fetters (saCyojana) eliminated by the stream-enterer are: personality view, i.e. the view of a self in relation to the five aggregates; doubt about the Buddha, his Teaching and the path of training; and clinging to rules and vows, i.e. penitential and ritualistic practices adopted in the belief that they are conducive to liberation.
The non-returner breaks all five lower fetters (orambhgiyni saCyojanni)—the first three fetters (see preceding paragraph) as well as the next two fetters, sensual desire and ill will. Since these fetters bind beings to the sensual realm of becoming (see AN 3.83), the non-returner can never again be reborn in the sense sphere but takes rebirth in the form realm (generally in one of the Pure Abodes), where he attains final Nibbna.
The arahant destroys the five “higher fetters” (uddhambhgiyni saCyojanni): desire for the form realm, desire for the formless realm, conceit, restlessness, and ignorance. The fetters partly overlap with the taints (sava): the first two are included under the taint of desire for becoming; the last is identical with the taint of ignorance.
The underlying tendencies (anusaya) are seven mental defilements deeply engrained in the mind through past habituation: sensual desire, aversion, conceit, views, doubt, attachment to becoming and ignorance. Views and doubt are eliminated at the stage of stream-entry; sensual desire and aversion, at the stage of non-returning; conceit, attachment to becoming and ignorance only at the stage of arahantship.

AN 2.5

Anguttara Nikaya 2.5
Appativana Sutta
Relentlessly
For free distribution only, as a gift of Dhamma

"Monks, I have known two qualities through experience: discontent with regard to skillful qualities1 and unrelenting exertion. Relentlessly I exerted myself,[thinking,] 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.' From this heedfulness of mine was attained Awakening. From this heedfulness of mine was attained the unexcelled freedom from bondage.
"You, too, monks, should relentlessly exert yourselves,[thinking,] 'Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing our persistence.' You, too, in no long time will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.
"Thus you should train yourselves: 'We will relentlessly exert ourselves,[thinking,] "Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing our persistence."' That's how you should train yourselves."

Note
1. In other words, not allowing oneself to rest content merely with the skillful qualities developed on the path. In the Buddha's biography, this point is illustrated by his refusal to rest content with the formless absorptions he mastered under his first two teachers. See MN 36.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an02/an02.005.than.html

AN 2.9

Anguttara Nikaya 2.9
Lokapala Sutta
Guardians of the World
For free distribution only.

"Monks, these two bright qualities guard the world. Which two? Conscience & concern (for the results of unskillful actions). If these two bright qualities did not guard the world, there would be no recognition of 'mother' here, no recognition of 'mother's sister,' 'uncle's wife,' 'teacher's wife,' or 'wife of those who deserve respect.' The world would be immersed in promiscuity, like rams with goats, roosters with pigs, or dogs with jackals. But because these two bright qualities guard the world, there is recognition of 'mother,' 'mother's sister,' 'uncle's wife,' 'teacher's wife,' & 'wife of those who deserve respect.'"
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See also: AN 7.6.
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Revised: Sun 1 December 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an02-009.html

AN 2.10

Anguttara Nikaya 2.10
Tranquillity and Insight
translated by Nyanaponika Thera and Bhikkhu Bodhi

Two things, O monks, partake of supreme knowledge. [15] What two? Tranquillity and insight. [16]
If tranquillity is developed, what benefit does it bring? The mind becomes developed. And what is the benefit of a developed mind? All lust is abandoned. [17]
If insight is developed, what benefit does it bring? Wisdom becomes developed. And what is the benefit of developed wisdom? All ignorance is abandoned. [18]
A mind defiled by lust is not freed; and wisdom defiled by ignorance cannot develop. Thus, monks, through the fading away of lust there is liberation of mind; and through the fading away of ignorance there is liberation by wisdom. [19]
Notes
15. Vijjbhgiy; that is, they are constituents of supreme knowledge (vijj). This may refer either to the three true knowledges (tevijj), often mentioned in the discourses: (1) the knowledge of recollection of former births; (2) the knowledge of the passing away and rebirth of beings; and (3) the knowledge of the destruction of the taints, i.e. the attainment of arahantship; or it may refer to an eightfold division: (1) insight knowledge (vipassan-ñGa), (2) the power of creating a mind-made body (manomay iddhi); (3)–(8) the six direct knowledges (abhiññ). For the latter (which include the three true knowledges) see AN 3.91-100.
16. Tranquillity (samatha) is concentration culminating in the jhnas, being supremely tranquil and peaceful states; insight (vipassan), according to A-a, is “the knowledge comprehending the formations” (saEkhra-parigghaka-ñGa) as impermanent, suffering and non-self.
17. When tranquillity is developed independently of insight, it brings about the suppression of the five hindrances, the first of which is sensual lust, and issues in the “higher mind” of the jhnas, characterized by the absence of lust. But it is only when tranquillity is developed in conjunction with insight that it can give rise to the noble path, which eradicates the underlying tendency to sensual lust (by the path of non-returning) and attachment to becoming (by the path of arahantship). A-a interprets tranquillity here in this second sense—presumably on account of the last sentence of the sutta—and explains: “The mind becomes developed into the path-consciousness (magga-citta). Lust (rga) becomes abandoned because it is opposed to (incompatible with) path-consciousness, and the path is incompatible with lust. At a moment of lust there is no path-consciousness; and at the path-moment there is no lust. When lust arises, it obstructs the arising of the path-moment, cutting off its basis; but when the path arises it uproots and eradicates lust.”
18. A-a: “It is path-wisdom (magga-paññ) that becomes developed, i.e. it is expanded and augmented. The “ignorance abandoned’ is the great ignorance at the root of the cycle of existence. Ignorance is incompatible with path-wisdom, and path-wisdom is incompatible with ignorance. At a moment of ignorance there is no path-wisdom, and at a moment of path-wisdom there cannot be ignorance. When ignorance arises, it obstructs the arising of path-wisdom and cuts off its basis; but when path-wisdom arises it uproots and eradicates ignorance. In this way, two coexistent phenomena have been dealt with here: path-consciousness (magga-citta) and path-wisdom (magga-paññ).”
19. Arahantship is often described as “taintless liberation of mind, liberation by wisdom” (ansava-cetovimutti-paññvimutti); see AN 3.25, etc. A-a explains “liberation of mind” as the concentration connected with the fruit (of arahantship; phala-samdhi), “liberation by wisdom” (paññvimutti) as the wisdom connected with the fruit.

AN 2.18

Anguttara Nikaya 2.18
Ekamsena Sutta
Categorically
translated from the Pali by Thanissaro Bhikkhu

Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "I say categorically, Ananda, that bodily misconduct, verbal misconduct, & mental misconduct should not be done."
"Given that the Blessed One has declared, lord, that bodily misconduct, verbal misconduct, & mental misconduct should not be done, what drawbacks can one expect when doing what should not be done?"
"Given that I have declared, Ananda, that bodily misconduct, verbal misconduct, & mental misconduct should not be done, these are the drawbacks one can expect when doing what should not be done: One can fault oneself; observant people, on close examination, criticize one; one's bad reputation gets spread about; one dies confused; and — on the break-up of the body, after death — one reappears in the plane of deprivation, the bad destination, the lower realms, in hell. Given that I have declared, Ananda, that bodily misconduct, verbal misconduct, & mental misconduct should not be done, these are the drawbacks one can expect when doing what should not be done.
"I say categorically, Ananda, that good bodily conduct, good verbal conduct, & good mental conduct should be done."
"Given that the Blessed One has declared, lord, that good bodily conduct, good verbal conduct, & good mental conduct should be done, what rewards can one expect when doing what should be done?"
"Given that I have declared, Ananda, that good bodily conduct, good verbal conduct, & good mental conduct should be done, these are the rewards one can expect when doing what should be done: One doesn't fault oneself; observant people, on close examination, praise one; one's good reputation gets spread about; one dies unconfused; and — on the break-up of the body, after death — one reappears in the good destinations, in the heavenly world. Given that I have declared, Ananda, that good bodily conduct, good verbal conduct, & good mental conduct should be done, these are the rewards one can expect when doing what should be done."
http://www.accesstoinsight.org/tipitaka/an/an02/an02.018.than.html

AN 2.19

Anguttara Nikaya 2.19
Kusala Sutta
Skillful

For free distribution only.

"Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, 'Abandon what is unskillful.' But because it is possible to abandon what is unskillful, I say to you, 'Abandon what is unskillful.' If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, 'Abandon what is unskillful.' But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, 'Abandon what is unskillful.'
"Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'"

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See also: DN 12; SN 6.1.
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Revised: Mon 2 September 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an02-019.html

AN 2.21

Anguttara Nikaya 2.21
Bala-pandita Sutta
Fools & Wise People

For free distribution only.

"Monks, these two are fools. Which two? The one who doesn't see his transgression as a transgression, and the one who doesn't rightfully pardon another who has confessed his transgression. These two are fools.
"These two are wise people. Which two? The one who sees his transgression as a transgression, and the one who rightfully pardons another who has confessed his transgression. These two are wise people."

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See also: SN 12.19; AN 2.98.
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Revised: Sun 1 December 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an02-021.html

AN 2.23,25

Anguttara Nikaya 2.23
Abhasita Sutta
What Was Not Said

"Monks, these two slander the Tathagata. Which two? He who explains what was not said or spoken by the Tathagata as said or spoken by the Tathagata. And he who explains what was said or spoken by the Tathagata as not said or spoken by the Tathagata. These are two who slander the Tathagata."

Anguttara Nikaya 2.25
Neyyattha Sutta
A Meaning to be Inferred

"Monks, these two slander the Tathagata. Which two? He who explains a discourse whose meaning needs to be inferred as one whose meaning has already been fully drawn out. And he who explains a discourse whose meaning has already been fully drawn out as one whose meaning needs to be inferred. These are two who slander the Tathagata."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an2-23.html

AN 2.29

Anguttara Nikaya 2.29
Vijja-bhagiya Sutta
A Share in Clear Knowing
For free distribution only, as a gift of Dhamma

"These two qualities have a share in clear knowing. Which two? Tranquillity (samatha) & insight (vipassana).
"When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned.
"When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an2-29.html

AN 2.30

Anguttara Nikaya 2.30
Vimutti Sutta
Release
For free distribution only, as a gift of Dhamma

"Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there release of awareness. From the fading of ignorance is there release of discernment."

Related reading:
- AN 9.43, AN 9.44, AN 9.45
- SN 12.70

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an2-30.html

AN 2.31-32

Anguttara Nikaya 2.31-32
Kataññu Suttas
Gratitude
translated from the Pali by Thanissaro Bhikkhu © 2002–2012

"Monks, I will teach you the level of a person of no integrity and the level of a person of integrity. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Now what is the level of a person of no integrity? A person of no integrity is ungrateful & unthankful. This ingratitude, this lack of thankfulness, is advocated by rude people. It is entirely on the level of people of no integrity. A person of integrity is grateful & thankful. This gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of integrity."
{II,iv,2} "I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, & rubbing their limbs, and they were to defecate & urinate right there [on your shoulders], you would not in that way pay or repay your parents. If you were to establish your mother & father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Why is that? Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world. But anyone who rouses his unbelieving mother & father, settles & establishes them in conviction; rouses his unvirtuous mother & father, settles & establishes them in virtue; rouses his stingy mother & father, settles & establishes them in generosity; rouses his foolish mother & father, settles & establishes them in discernment: To this extent one pays & repays one's mother & father."
See also: MN 110; SN 7.14; AN 4.73; Iti 106.
http://www.accesstoinsight.org/tipitaka/an/an02/an02.031.than.html

AN 2.32

Anguttara Nikaya 2.32
Repaying One’s Parents
translated by Nyanaponika Thera and Bhikkhu Bodhi

I declare, O monks, that there are two persons one can never repay. What two? One’s mother and father. Even if one should carry about one’s mother on one shoulder and one’s father on the other, and while doing so should live a hundred years, reach the age of a hundred years; and if one should attend to them by anointing them with salves, by massaging, bathing and rubbing their limbs, and they should even void their excrements there—even by that would one not do enough for one’s parents, one would not repay them. Even if one were to establish one’s parents as the supreme lords and rulers over this earth so rich in the seven treasures, one would not do enough for them, one would not repay them. What is the reason for this? Parents do much for their children: they bring them up, feed them, and guide them through this world.
But, O monks, one who encourages his unbelieving parents, settles and establishes them in faith; who encourages his immoral parents, settles and establishes them in virtue; who encourages his stingy parents, settles and establishes them in generosity; who encourages his ignorant parents, settles and establishes them in wisdom—such a one, O monks, does enough for his parents: he repays them and more than repays them for what they have done.

AN 2.33

Anguttara Nikaya 2.33
Aññataro BrhmaGo Sutta
A Certain Brahman
translated from the Pali by K. Nizamis © 2011

Then a certain brahman approached the Blessed One. Having approached the Blessed One, he exchanged friendly greetings. After pleasant conversation had passed between them, he sat to one side. Having sat to one side, the brahman spoke to the Blessed One thus:
“What does the Venerable Gotama assert, what does he preach?”
“I am one who asserts that which ought to be done, brahman, and one who asserts that which ought not to be done.”[1]
“But in what way is the Venerable Gotama one who asserts that which ought to be done, and one who asserts that which ought not to be done?”
“I say ‘that which ought not to be done’, brahman, of wrong-doing by body, wrong-doing by speech, wrong-doing by the thinking mind; of manifold evil and unwholesome thoughts, I say ‘that which ought not to be done’.
“I say ‘that which ought to be done’, brahman, of doing good by body, doing good by speech, doing good by the thinking mind; of manifold wholesome thoughts, I say ‘that which ought to be done’. In this way, brahman, I am one who preaches ‘that which ought to be done’ and one who preaches ‘that which ought not to be done’.”
“Superb, Venerable Gotama! Superb, Venerable Gotama! Venerable Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been turned upside down, revealing what had been concealed, showing the way to one who was lost, or holding up a lamp in the dark: ‘Those who have eyes see forms!’ Just so, the Venerable Gotama has illuminated the Dhamma in various ways. I go to Venerable Gotama as refuge, and to the Dhamma, and to the assembly of monks. From this day, for as long as I am endowed with breath, let Venerable Gotama remember me as a lay follower who has gone to him for refuge.”
Notes
1.
“Kiriyavd+ chaC, brhmaGa, akiriyavd+ c ti.” The two crucial terms, here, are kiriya and akiriya. They could quite satisfactorily be translated as “action” and “non-action”, or as “doing” and “non-doing”; and in some contexts, they would be better translated in that way. However, in this present context, I give credence to Duroiselle’s hypothesis that the term kiriya (also spelt kiriy, kriy) is formed with a suffix of the future passive participle (k[ + ya), very much like the closely-related Pli word kicca, “that which ought to be done” (from k[ + tya), and has the same meaning. (See C. Duroiselle, A Practical Grammar of the Pli Language, §577.) This sense of necessity or obligation is very much to the point, as is evident from the argument of the present sutta. Strong support is given by W. Geiger, A Pli Grammar, §202, and T. Oberlies, Pli: A Grammar of the Language of the Theravda Tipimaka, §55, who refer to a future passive participle suffix -ya of the very early language. As one example, they refer to the word akriya in Dhammapada verse 176 (“musvdissa jantuno... natthi ppaC akriyaC”, “for a lie-telling person... there is no evil that is not to be done”), and kicca in Dhammapada verse 276 (“tumhehi kiccaC tappaC, akkhtaro Tathgat”, “by you the effort should be done, the Tathgatas are but teachers”).
http://www.accesstoinsight.org/tipitaka/an/an02/an02.033.niza.html

AN 2.38

Anguttara Nikaya 2.38
Kandarayana Sutta
To Kandarayana
For free distribution only, as a gift of Dhamma

On one occasion Ven. Maha Kaccana was staying at Madhura in the Gunda Forest. Then Kandarayana the brahman went to Ven. Maha Kaccana and on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Maha Kaccana, "I have heard it said, Master Kaccana, that, 'Kaccana the contemplative does not raise his hands in respect to aged, venerable brahmans — advanced in years, come to the last stage of life — nor does he rise up to greet them, nor does he offer them a seat.' Insofar as you don't raise your hands in respect to aged, venerable brahmans — advanced in years, come to the last stage of life — nor rise up to greet them, nor offer them a seat, that is simply not right, Master Kaccana."
"Brahman, the Blessed One — the one who knows, the one who sees, worthy & rightly self-awakened — has declared the level of one who is venerable and the level of one who is a youngster. Even if one is venerable — 80, 90, 100 years old — yet if one partakes of sensuality, lives in the midst of sensuality, burns with sensual fever, is chewed up by sensual thoughts, and is eager in the search for sensuality, then one is reckoned simply as a young fool, not an elder.
"But if one is a youngster, youthful — a black-haired young person endowed with the blessings of youth in the first stage of life — yet does not partake of sensuality, does not live in the midst of sensuality, does not burn with sensual fever, is not chewed up by sensual thoughts, and is not eager in the search for sensuality, then one is reckoned as a wise elder."
When this was said, Kandarayana the brahman rose up from his seat, arranged his cloak over one shoulder, and bowed down at the feet of the monks who were youngsters,[saying,] "You, sirs, are the venerable ones, standing on the level of those who are venerable. We are the youngsters, standing on the level of those who are youngsters.
"Magnificent, Master Kaccana! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Kaccana — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the community of monks. May Master Kaccana remember me as a lay follower who has gone for refuge from this day forward, for life."
See also: AN 3.94
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an02/an02.038.than.html

AN 2.46

Anguttara Nikaya 2.46
Ukkacita Sutta
Bombast
translated from the Pali by Thanissaro Bhikkhu

"Monks, there are these two assemblies. Which two? The assembly trained in bombast and not in cross-questioning, and the assembly trained in cross-questioning and not in bombast.
"And which is the assembly trained in bombast and not in cross-questioning?
"There is the case where in any assembly when the discourses of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness — are recited, the monks don't listen, don't lend ear, don't set their hearts on knowing them; don't regard them as worth grasping or mastering. But when discourses that are literary works — the works of poets, artful in sound, artful in expression, the work of outsiders, words of disciples — are recited, they listen, they lend ear, they set their hearts on knowing them; they regard them as worth grasping & mastering. Yet when they have mastered that Dhamma, they don't cross-question one another about it, don't dissect: 'How is this? What is the meaning of this?' They don't make open what isn't open, don't make plain what isn't plain, don't dispel doubt on its various doubtful points. This is called an assembly trained in bombast, not in cross-questioning.
"And which is the assembly trained in cross-questioning and not in bombast?
"There is the case where in any assembly when discourses that are literary works — the works of poets, artful in sound, artful in rhetoric, the work of outsiders, words of disciples — are recited, the monks don't listen, don't lend ear, don't set their hearts on knowing them; don't regard them as worth grasping or mastering. But when the discourses of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness — are recited, they listen, they lend ear, they set their hearts on knowing them; they regard them as worth grasping & mastering. And when they have mastered that Dhamma, they cross-question one another about it and dissect it: 'How is this? What is the meaning of this?' They make open what isn't open, make plain what isn't plain, dispel doubt on its various doubtful points. This is called an assembly trained in cross-questioning and not in bombast."
http://www.accesstoinsight.org/tipitaka/an/an02/an02.046.than.html

AN 2.61-70, selected

Anguttara Nikaya 2.61-70, selected
Two Kinds of Happiness
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are two kinds of happiness, O monks. The happiness of the home life and the happiness of monkhood. But the happiness of monkhood is the higher of the two.
The happiness of the senses and the happiness of renunciation. But the happiness of renunciation is the higher of the two.
Tainted happiness and taintless happiness. [20] But taintless happiness is the higher of the two.
Carnal and non-carnal happiness—the non-carnal is the higher. Noble and ignoble happiness—the noble is the higher. Bodily and mental happiness—the mental is the higher.
Notes
20. Ssavañca sukhaC ansavañca sukhaC. This refers to the three taints: sensual desire, craving for existence and ignorance. See AN 6.63. One whose taints are destroyed (kh+Gsava) is an arahant.

AN 2.98

Anguttara Nikaya 2.98
Bala Sutta
Fools

For free distribution only.

"Monks, these two are fools. Which two? The one who takes up a burden that hasn't fallen to him, and the one who doesn't take up a burden that has. These two are fools."
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See also: AN 2.21.
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Revised: Sun 1 December 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an02-098.html

AN 2.119

Anguttara Nikaya 2.119
Dullabha Sutta
Hard to Find

For free distribution only.

"Monks, these two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful for a kindness done and feels obligated to repay it. These two people are hard to find in the world."
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Revised: Sun 1 December 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an02-119.html

AN 2.125-126

Anguttara Nikaya 2.125-125
Ghosa Suttas
Voice

For free distribution only, as a gift of Dhamma

"Monks, there are these two conditions for the arising of wrong view. Which two? The voice of another1 and inappropriate attention. These are the two conditions for the arising of wrong view."
"Monks, there are these two conditions for the arising of right view. Which two? The voice of another and appropriate attention. These are the two conditions for the arising of right view."

Note
1. Woodward, in the PTS translation, renders parato ghoso as "a voice from another world," and in a footnote interprets it as "clairaudience from another (world)." To summarize his reasoning: If ordinary speech were meant, the word vc or vc+ would have been used instead of ghoso; and if another person were meant, aññassa or aññatarassa would have been used instead of parato. Finally, he notes that this passage appears also in MN 43 following a statement of "abnormal powers," which apparently is meant to show that, in context, this statement must refer to the type of psychic knowledge that derives from abnormal powers.
There are several problems with this interpretation, the first being that it leaves no room for an event happening many times in the Canon: people gaining right view simply on hearing the words of another person. One scholar has tried to get around this objection, saying that the voice from another world must refer to the voice of the Buddha or to one of the noble disciples who gained Awakening on hearing the Buddha's own voice. The implication here is that only the words of these two classes of people can inspire right view. This position, however, is disproved by the fact that in Mv.I.23.5 Ven. Sariputta, who at that point has not yet met the Buddha, is able to inspire the arising of the Dhamma eye in Ven. Moggallana. This passage appears in the long origin story leading up to the rules dealing with ordination, and proves an important point in validating the tradition of ordination: that a person who has not met the Buddha can still inspire right view and even Awakening in the mind of another. So the Canon itself disproves both of these otherworldly interpretations of this statement.
As for Woodward's linguistic arguments: It is hard for a non-native speaker of a dead language to know the reasoning in the mind of a native speaker in that language, but it might have been the case that the Buddha avoided the word aññassa for "other" because it could have easily been confused for another meaning of aññassa, "pertaining to the knowledge of an arahant." As for vc+ and aññatarassa, neither of them fits the context. Vc+ is a stem-form used in compounds, and aññatarassa means "of a certain person." This leaves vc, "statement" as a possible alternative, but perhaps the Buddha chose ghoso to leave room for the possibility that there are times when one can bring another to his/her senses simply by clearing one's throat.
Finally, concerning the passage from MN 43: This sutta is a long series of questions and answers that abruptly switch from topic to topic, so it's hard to say that the sutta provides a clear sense of context for any of its statements. That said, however, it's not even the case that this passage follows on a statement about abnormal powers. It actually follows on two questions about discernment, which in turn follow on a discussion of the formless jhanas — apparently the "abnormal powers" mentioned by Woodward — and as AN 9.36 and MN 140 show, it's possible to develop discernment based on these attainments without psychic powers.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an02/an02.125-126.than.html

AN 3.2

Anguttara Nikaya 3.2
Lakkhana Sutta
Characterized (by Action)
For free distribution only, as a gift of Dhamma

"Monks, a fool is characterized by his/her actions. A wise person is characterized by his/her actions. It is through the activities of one's life that one's discernment shines.
"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool.
"A person endowed with three things is to be recognized as a wise person. Which three? Good bodily conduct, good verbal conduct, good mental conduct. A person endowed with these three things is to be recognized as a wise person.
"Thus, monks, you should train yourselves: 'We will avoid the three things that, endowed with which, one is to be recognized as a fool. We will undertake & maintain the three things that, endowed with which, one is to be recognized as a wise person.' That's how you should train yourselves."

Related reading:
- AN 10.176

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-2.html

AN 3.14

Anguttara Nikaya 3.14
Dhamma, the Co-regent
translated by Nyanaponika Thera and Bhikkhu Bodhi

The Blessed One said: “Monks, even a world ruler, a just and righteous king, does not govern his realm without a co-regent.” [21]
When he had spoken, a certain monk addressed the Blessed One thus: “But who, Lord, is the co-regent of the world ruler, the just and righteous king?”
“It is the Dhamma, the law of righteousness, O monk,” replied the Blessed One. [22]
“In this case, the world ruler, the just and righteous king, relying on the law of righteousness (Dhamma), honouring it, regarding it highly and respecting it, with the law of righteousness as his standard, banner and sovereign, provides lawful protection, shelter and safety for his own dependants. He provides lawful protection, shelter, and safety for the warrior-nobles attending on him; for his army, for the brahmins and householders, for the inhabitants of town and countryside, for ascetics and brahmins, for the beasts and birds.
“A world ruler, a just and righteous king, who thus provides lawful protection, shelter, and safety for all, is the one who rules by righteousness only. And that rule cannot be overthrown by any hostile creature in human form.
“Even so, O monk, the Tathgata, the Arahant, the Fully Enlightened One, the just and righteous King of the Dhamma, relying on the Dhamma, honouring the Dhamma, regarding it highly and respecting it, with the Dhamma as his standard, banner and sovereign, provides lawful protection, shelter and safety in regard to action by body, speech, and mind. (He teaches thus): ’Such bodily action should be undertaken and such should not be undertaken. Such verbal action should be undertaken and such should not be undertaken. Such mental action should be undertaken and such should not be undertaken.’
“The Tathgata, the Arahant, the Fully Enlightened One, the just and righteous King of the Dhamma, who thus provides lawful protection, shelter and safety in regard to action by body, speech, and mind, is the one who turns the incomparable Wheel of the Dhamma in accordance with the Dhamma only. And that Wheel of the Dhamma cannot be turned back by any ascetic or brahmin, by any deva or Mra or Brahm or by anyone in the world.” [23]
Notes
21. The rj cakkavatti is the ideal ruler of Buddhist legend. He conquers the world by righteousness (dhamma) rather than by force and establishes a reign of universal virtue and prosperity. The epithet means literally “wheel-turning king,” because the symbol of his stature as universal monarch is the mystical “gem of the wheel” (cakkaratana) which becomes manifest before him through the power of his virtue as testimony to his right to rule the world. For details see in particular DN 17 and 26, and MN 129.
22. In connection with the world ruler, Dhamma does not signify the Buddha’s Teaching (as in the following section) but the moral law of justice and righteousness applied to governing a country.
23. In Indian iconography the wheel (cakka) is the symbol of sovereignty in both temporal and spiritual domains. The world ruler, as explained above, rules under the standard of his “gem of the wheel,” which represents his entitlement to universal sovereignty. The Dhamma too is symbolized by a wheel, which according to the commentaries represents the Buddha’s perfect realization of truth and his entitlement to serve as a world teacher. See too Ch. X, n.20.
Mra is the Tempter or Evil One, depicted as an evil deity who tries to divert aspirants from the path to liberation. Unlike Satan he is not particularly concerned with inducing people to commit deeds that will lead them to hell, but remains content with keeping them trapped in the snare of sensuality and thereby preventing them from escaping the round of rebirths. Brahm is the old brahmanical creator God, who appears in Buddhism as the temporal governor of the world system, powerful and long-lived but still a transient being enveloped in ignorance and bound to the wheel of becoming (see Text 139).

AN 3.15

Anguttara Nikaya 3.15
Rathakara Sutta (Pacetana Sutta)
The Chariot Maker
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying near Varanasi in the Deer Park at Isipatana. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded.
The Blessed One said: "Once, monks, there was a king named Pacetana. One day King Pacetana said to his chariot maker, 'My good chariot maker, in six months time from now a battle will take place. Can you make me a new pair of chariot wheels?'
"'Yes, your majesty, I can,' the chariot maker replied to the king.
"Then in six months minus six days the chariot maker finished one wheel. King Pacetana said to him, 'In six days time from now the battle will take place. Will the pair of chariot wheels be finished?'
"'Your majesty, in these six months minus six days, I have finished one wheel.'
"'But can you finish the second wheel in these six days?'
"'Yes, your majesty, I can,' the chariot maker replied to the king.
"Then, after finishing the second wheel in six days, the chariot maker took the pair of wheels to the king and, on arrival, said to him, 'Here is your new pair of chariot wheels all finished, your majesty.'
"'And what is the difference between your wheel that took six months minus six days to finish, and your wheel that took six days to finish? I don't see any difference between them at all.'
"'There is a difference between them, your majesty. Look at the difference.' Then the chariot maker took the chariot wheel finished in six days and set it rolling. Going as far as its momentum carried it, it twirled around and around and fell to the ground. But then he took the chariot wheel finished in six months minus six days to finish and set it rolling. Going as far as its momentum carried it, it stood still as if fixed on an axle.
"'Now what is the reason, my good chariot maker, what is the cause, why the chariot wheel finished in six days, when set rolling, goes as far as its momentum carries it and then, twirling around and around, falls to the ground? And what is the reason, what is the cause, why the chariot wheel finished in six months minus six days, when set rolling, goes as far as its momentum carries it and then stands still as if fixed on an axle?'
"'Your majesty, as for the wheel finished in six days, its rim is crooked, with faults & flaws. Its spokes are crooked, with faults & flaws. Its hub is crooked, with faults & flaws. Because its rim...spokes...[&] hub are crooked, with faults & flaws, when set rolling it goes as far as its momentum carries it and then, twirling around and around, falls to the ground. But as for the wheel finished in six months minus six days, its rim is not crooked, with no faults or flaws. Its spokes are not crooked, with no faults or flaws. Its hub is not crooked, with no faults or flaws. Because its rim...spokes...[&] hub are not crooked, with no faults or flaws, when set rolling it goes as far as its momentum carries it and then stands still as if fixed on an axle.'
"Now, monks, the thought may occur to you that the chariot maker on that occasion was someone else, but it shouldn't be seen in that way. I myself was the chariot maker on that occasion. I was skilled in dealing with the crookedness, the faults, the flaws of wood. Now I am a worthy one, rightly self-awakened, skilled in dealing with the crookedness, faults, & flaws of bodily action; skilled in dealing with the crookedness, faults, & flaws of verbal action; skilled in dealing with the crookedness, faults, & flaws of mental action.
"Any monk or nun in whom the crookedness, faults, & flaws of bodily action are not abandoned; the crookedness, faults, & flaws of verbal action are not abandoned; the crookedness, faults, & flaws of mental action are not abandoned has fallen away from this Dhamma & Discipline, just like the wheel finished in six days. But any monk or nun in whom the crookedness, faults, & flaws of bodily action are abandoned; the crookedness, faults, & flaws of verbal action are abandoned; the crookedness, faults, & flaws of mental action are abandoned stands firm in this Dhamma & Discipline, just like the wheel finished in six months minus six days.
"Thus you should train yourselves: 'We will abandon crookedness, faults, & flaws in bodily action. We will abandon crookedness, faults, & flaws in verbal action. We will abandon crookedness, faults, & flaws in mental action.' That's how you should train yourselves."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-15.html

AN 3.18

Anguttara Nikaya 3.18
Cause for Shame
translated by Nyanaponika Thera and Bhikkhu Bodhi

“If, monks, wandering ascetics of other beliefs should ask you: ’Is it, friend, for the sake of rebirth in a heavenly world that you live the holy life under the ascetic Gotama?’—would you not feel repelled, ashamed, and humiliated?”
“Certainly, Lord.”
“So then, monks, you say you feel hurt, ashamed and repelled by the idea of divine longevity, divine beauty, divine bliss, divine glory, and divine sovereignty. How much more then should you feel repelled, ashamed and humiliated by bad conduct of body, speech, and mind!”

AN 3.22

Anguttara Nikaya 3.22
Gilana Sutta
Sick People
For free distribution only, as a gift of Dhamma

"There are these three types of sick people to be found existing in the world. Which three?
"There is the case of the sick person who -- regardless of whether he does or does not receive amenable food, regardless of whether he does or does not receive amenable medicine, regardless of whether he does or does not receive proper nursing -- will not recover from that illness. There is the case of the sick person who -- regardless of whether he does or does not receive amenable food, regardless of whether he does or does not receive amenable medicine, regardless of whether he does or does not receive proper nursing -- will recover from that illness. There is the case of the sick person who will recover from that illness if he receives amenable food, amenable medicine, & proper nursing, but not if he doesn't.
"Now, it is because of the sick person who will recover from that illness if he receives amenable food, amenable medicine, & proper nursing -- but not if he doesn't -- that food for the sick has been allowed, medicine for the sick has been allowed, nursing for the sick has been allowed. And it is because there is this sort of sick person that the other sorts of sick persons are to be nursed as well [on the chance that they may actually turn out to need and benefit from such nursing].
"These are the three types of sick people to be found existing in the world.
"In the same way, these three types of people, like the three types of sick people, are to be found existing in the world. Which three?
"There is the case of the person who -- regardless of whether he does or doesn't get to see the Tathagata, regardless of whether he does or doesn't get to hear the Dhamma & Discipline proclaimed by the Tathagata -- will not alight on the lawfulness, the rightness of skillful mental qualities. There is the case of the person who -- regardless of whether he does or doesn't get to see the Tathagata, regardless of whether he does or doesn't get to hear the Dhamma & Discipline proclaimed by the Tathagata -- will alight on the lawfulness, the rightness of skillful mental qualities. There is the case of the person who will alight on the lawfulness, the rightness of skillful mental qualities if he gets to see the Tathagata and gets to hear the Dhamma & Discipline proclaimed by the Tathagata, but not if he doesn't.
"Now, it is because of the person who will alight on the lawfulness, the rightness of skillful mental qualities if he gets to see the Tathagata and gets to hear the Dhamma & Discipline proclaimed by the Tathagata -- but not if he doesn't -- that the teaching of the Dhamma has been allowed. And it is because there is this sort of person that the other sorts of persons are to be taught the Dhamma as well [on the chance that they may actually turn out to need and benefit from the teaching].
"These are the three types of people, like the three types of sick people, to be found existing in the world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-22.html

AN 3.25

Anguttara Nikaya 3.25
Three Mentalities
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are, O monks, three types of persons found in the world. What three? There is one with a mind like an open sore; one with a mind like lightning; one with a mind like a diamond.
Of what nature, monks, is the person with a mind like an open sore? He is one who is irascible and irritable. If he is criticised even slightly he loses his temper and becomes angry and upset; he is stubborn and displays anger, hatred, and resentment. Just as, for instance, a festering sore, if struck by a stick or a sherd, will discharge matter all the more, even so is the person who is irascible … and displays anger, hatred and resentment. Such a person is said to have a mind like an open sore.
And of what nature is the person with a mind like lightning? He is one who understands as it really is, “This is suffering”; he understands as it really is, “This is the origin of suffering”; he understands as it really is, “This is the cessation of suffering”; he understands as it really is, “This is the path leading to the cessation of suffering.” Just as a man with good sight can see objects in the darkness of night by a flash of lightning, even so a person understands these Four Noble Truths as they really are. Such a person is said to have a mind like lightning.
And of what nature is a person with a mind like a diamond? He is one who, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realised it for himself by direct knowledge. Just as there is nothing that a diamond cannot cut, be it gem or rock, even so a certain person, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realised it for himself by direct knowledge. Such a person is said to have a mind like a diamond. [27]
These three types of persons are found in the world.
Notes
27. The person with “a mind like lightning” (vijjkpamacitto) is a trainee (sekha), one who has penetrated the truth of the Teaching but not yet fully realized the truth. The one with “a mind like a diamond” (vajirkpamacitto) is the arahant, who has destroyed all taints.

AN 3.32

Anguttara Nikaya 3.32
Free of “I”-making
translated by Nyanaponika Thera and Bhikkhu Bodhi

On one occasion the Venerable Sriputta approached the Blessed One, paid homage to him and sat down to one side. [28] The Blessed One then said to him:
“Sriputta, whether I teach the Dhamma in brief, or whether I teach it in detail, or whether I teach it both in brief and in detail, those who understand are hard to find.”
“Now, O Blessed One, is the time for it! Now, Sublime One, is the time for the Blessed One to teach the Dhamma in brief, to teach it in detail, and to teach it both in brief and in detail. There will be those who will understand the Dhamma.”
“Well then, Sriputta, thus should one train oneself: ’We shall not entertain any I-making, mine-making or underlying tendency to conceit either in regard to this conscious body or in regard to all external objects; [29] and we shall enter and dwell in the liberation of mind, liberation by wisdom, so that we are no longer subject to I-making, mine-making and the underlying tendency to conceit.’ That is how one should train oneself.
“When, Sriputta, a monk has no more I-making, mine-making and underlying tendency to conceit either in regard to this conscious body or in regard to external objects, and when he thus enters and dwells in the liberation of mind, liberation by wisdom, he is then called a monk who has cut off craving and removed the fetters, one who, by fully breaking through conceit, has made an end of suffering.
“About this, Sriputta, I have spoken in ’The Questions of Udaya’ in ’The Way to the Far Shore’: [30]
“The abandoning of sensual desires
Along with the bitter touch of grief;
The dispelling of sloth, mental dullness,
The warding off of anxious worry;
Purified mindfulness and equipoise
Preceded by thinking on the Dhamma:
This, I declare, is release by knowledge,
The breaking apart of ignorance.” [31]
Notes
28. Sriputta was the chief disciple of the Buddha and the disciple most distinguished in wisdom. See AN 9.11, where he sounds his “lion’s roar.”
29. A-a explains “I-making” (ahaEkra) as wrong view, and “mine-making” (mamaEkra) as craving; “conceit” (mna) includes all deluded imaginings based on the notion of a real “I.” The term “this conscious body” (saviññGake kye) comprises both one’s own conscious body and those of others. “All external objects” (bahiddh sabbanimittesu): all sense objects, persons and phenomena.
30. Snp 5. The Pryana, “The Way to the Far Shore,” is the last chapter of Sn, containing sixteen sub-sections in each of which a different brahmin inquirer asks profound questions of the Buddha. “The Questions of Udaya” is the fourteenth (Snp 5.13 - vv.1105–11). The fact that this work is quoted several times in the Nikyas testifies to its antiquity. See too AN 4:59.
31. The first four lines of the stanza allude to four of the five hindrances: sensual desire, ill will, sloth and torpor, and restlessness and worry. In line 5 “purified mindfulness and equipoise” (upekkh-sati-saCsuddhaC) is an allusion to the fourth jhna (see the standard formula for the jhnas, AN 3.88). According to A-a “preceded by thinking on the Dhamma” (dhammatakka-purejavaC) refers to right intention (samm-saEkappa), the second factor of the Noble Eightfold Path, which comprises thoughts free from sensuality, ill will and violence. The breaking apart of ignorance is the fruit of arahantship, which arises when ignorance has been broken apart by the path of arahantship.

AN 3.33

Anguttara Nikaya 3.33
Nidana Sutta
Causes

For free distribution only.

"Monks, these three are causes for the origination of actions. Which three? Greed is a cause for the origination of actions. Aversion is a cause for the origination of actions. Delusion is a cause for the origination of actions.
"Any action performed with greed -- born of greed, caused by greed, originating from greed: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Any action performed with aversion -- born of aversion, caused by aversion, originating from aversion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Any action performed with delusion -- born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and the rain-god would offer good streams of rain. Those seeds would thus come to growth, increase, & abundance. In the same way, any action performed with greed... performed with aversion... performed with delusion -- born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"These are three causes for the origination of actions.
"Now, these three are [further] causes for the origination of actions. Which three? Non-greed is a cause for the origination of actions. Non-aversion is a cause for the origination of actions. Non-delusion is a cause for the origination of actions.
"Any action performed with non-greed -- born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.
"Any action performed with non-aversion -- born of non-aversion, caused by non-aversion, originating from non-aversion: When aversion is gone, that action is thus abandoned, destroyed at the root, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.
"Any action performed with non-delusion -- born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.
"Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and a man would burn them with fire and, burning them with fire, would make them into fine ashes. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. Those seeds would thus be destroyed at the root, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.
"In the same way, any action performed with non-greed... performed with non-aversion... performed with non-delusion -- born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.
"These, monks, are three causes for the origination of action."
A person unknowing:
the actions performed by him,
born of greed, born of aversion,
& born of delusion,
whether many or few,
are experienced right here:
no other ground is found.[1]
So a monk, knowing,
sheds
greed, aversion, & delusion;
giving rise to clear knowledge, he
sheds
all bad destinations.[2]
--------------------------------------------------------------------------------
Notes
1. According to the Commentary, "right here" means within the stream of one's own "selfhood" (attabhava), i.e., one's own chain of rebirth. "No other ground is found" means that the fruit of the action is not experienced by any other person's chain of rebirth.
2. The Commentary notes that this verse refers to the attainment of arahantship, and that an arahant -- in reaching nibbana -- sheds not only bad destinations, but also good ones.
The word "sheds" acts as a "lamp" in this verse -- it appears only once, but functions in two phrases, as I have rendered it in the translation. On the use of the lamp as a literary figure of speech, see the Introduction to Dhammapada: A Translation.
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See also: SN 42.8; AN 3.99.
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-033.html

AN 3.34

Anguttara Nikaya 3.34
Hatthaka Sutta
To Hatthaka
(on Sleeping Well in the Cold Forest)

For free distribution only.

On one occasion the Blessed One was staying near Alavi on a spread of leaves by a cattle track in a simsapa forest. Then Hatthaka of Alavi, out roaming & rambling for exercise, saw the Blessed One sitting on a spread of leaves by the cattle track in the simsapa forest. On seeing him, he went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, I hope the Blessed One has slept in ease."
"Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one."
"But cold, lord, is the winter night. The 'Between-the-Eights'[1] is a time of snowfall. Hard is the ground trampled by cattle hooves. Thin is the spread of leaves. Sparse are the leaves in the trees. Thin are your ochre robes. And cold blows the Verambha wind. Yet still the Blessed One says, 'Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one.'"
"In that case, young man, I will question you in return. Answer as you see fit. Now, what do you think: Suppose a householder or householder's son has a house with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind. Inside he has a horse-hair couch spread with a long-fleeced coverlet, a white wool coverlet, an embroidered coverlet, a rug of kadali-deer hide, with a canopy above, & red cushions on either side. And there a lamp would be burning, and his four wives, with their many charms, would be attending to him. Would he sleep in ease, or not? Or how does this strike you?"
"Yes, lord, he would sleep in ease. Of those in the world who sleep in ease, he would be one."
"But what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of passion so that -- burned with those passion-born fevers -- he would sleep miserably?"
"Yes, lord."
"As for those passion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that passion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease.
"Now, what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of aversion so that -- burned with those aversion-born fevers -- he would sleep miserably?"
"Yes, lord."
"As for those aversion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that aversion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease.
"Now, what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of delusion so that -- burned with those delusion-born fevers -- he would sleep miserably?"
"Yes, lord."
"As for those delusion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that delusion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease.
"Always, always,
he sleeps in ease:
the brahman totally unbound,
who doesn't adhere
to sensual pleasures,
who's without acquisitions
& cooled.
Having
cut all ties
& subdued fear in the heart,
calmed,
he sleeps in ease,
having reached peace
of awareness."
--------------------------------------------------------------------------------
Note
1. The "Between-the-Eights" is a period in February, regarded in northern India as the coldest part of the year.
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See also: SN 10.8; Ud 2.10; Snp 1.2
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-034.html

AN 3.35

Anguttara Nikaya 3.35
The Divine Messengers
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are three divine messengers, [37] O monks. What three?
There is a person of bad conduct in body, speech, and mind. Being of such bad conduct, on the dissolution of the body, after death, he is reborn in the plane of misery, in a bad destination, in a lower world, in hell. There the warders of hell seize him by both arms and take him before Yama, the Lord of Death, saying: “This man, your majesty, had no respect for father and mother, nor for ascetics and brahmins, nor did he honour the elders of the family. May your majesty inflict due punishment on him!”
Then, monks, King Yama questions that man, examines and addresses him concerning the first divine messenger: “Didn’t you ever see, my good man, the first divine messenger appearing among humankind?”
And he replies: “No, Lord, I did not see him.”
Then King Yama says to him: “But, my good man, didn’t you ever see a woman or a man, aged eighty, ninety or a hundred years, frail, bent like a roof bracket, crooked, leaning on a stick, shakily going along, ailing, youth and vigour gone, with broken teeth, with grey and scanty hair or none, wrinkled, with blotched limbs?”
And the man replies: “Yes, Lord, I have seen this.”
Then King Yama says to him: “My good man, didn’t it ever occur to you, an intelligent and mature person, ’I too am subject to old age and cannot escape it. Let me now do noble deeds by body, speech, and mind’?”
“No, Lord, I could not do it. I was negligent.”
Then King Yama says: “Through negligence, my good man, you have failed to do noble deeds by body, speech, and mind. Well, you will be treated as befits your negligence. That evil action of yours was not done by mother or father, brothers, sisters, friends or companions, nor by relatives, devas, ascetics or brahmins. But you alone have done that evil deed, and you will have to experience the fruit.”
When, monks, King Yama has questioned, examined and addressed him thus concerning the first divine messenger, he again questions, examines and addresses the man about the second one, saying: “Didn’t you ever see, my good man, the second divine messenger appearing among humankind?”
“No, Lord, I did not see him.”
“But, my good man, didn’t you ever see a woman or a man who was sick and in pain, seriously ill, lying in his own filth, having to be lifted up by some and put to bed by others?”
“Yes, Lord, I have seen this.”
“My good man, didn’t it ever occur to you, an intelligent and mature person, ’I too am subject to illness and cannot escape it. Let me now do noble deeds by body, speech, and mind’?”
“No, Lord, I could not do it. I was negligent.”
“Through negligence, my good man, you have failed to do noble deeds by body, speech, and mind. Well, you will be treated as befits your negligence. That evil action of yours was not done by mother or father, brothers, sisters, friends or companions, nor by relatives, devas, ascetics or brahmins. But you alone have done that evil deed, and you will have to experience the fruit.”
When, monks, King Yama has questioned, examined and addressed him thus concerning the second divine messenger, he again questions, examines and addresses the man about the third one, saying: “Didn’t you ever see, my good man, the third divine messenger appearing among humankind?”
“No, Lord, I did not see him.”
“But, my good man, didn’t you ever see a woman or a man one, two or three days dead, the corpse swollen, discoloured and festering?”
“Yes, Lord, I have seen this.”
“Then, my good man, didn’t it ever occur to you, an intelligent and mature person, ’I too am subject to death and cannot escape it. Let me now do noble deeds by body, speech, and mind’?”
“No, Lord, I could not do it. I was negligent.”
“Through negligence, my good man, you have failed to do noble deeds by body, speech, and mind. Well, you will be treated as befits your negligence. That evil action of yours was not done by mother or father, brothers, sisters, friends, or companions, nor by relatives, devas, ascetics, or brahmins. But you alone have done that evil deed, and you will have to experience the fruit.”
Then, having questioned, examined, and addressed the man concerning the third divine messenger, King Yama becomes silent.
Thereupon the warders of hell inflict many kinds of torment on him on account of which he suffers grievous, severe, sharp, and bitter pain. Yet he does not die until that evil deed of his has been worked out. [38]
Notes
37. Devadkta. In the traditional account of the Buddha’s early life it was the shocking initial encounter with an old man, a sick man, and a corpse that destroyed his worldly complacency and set him searching for a path to enlightenment. According to the traditional story these beings were actually devadkta, gods in disguise who had descended to earth in order to awaken him from his slumber of delusion.
38. This section of the text, describing the torments, has been abridged. In Buddhism, life in hell is not eternal. Such a painful form of existence is the lawful consequence of evil deeds and will come to an end when the causal force conditioning it is exhausted. Good causes of the past may then have a chance to operate and bring about a happier rebirth.

AN 3.38

Anguttara Nikaya 3.38
Sukhamala Sutta
Refinement

For free distribution only.

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Translator's note: The Pali Text Society editions treat this discourse as two discourses -- III.38 & III.39 -- divided at the triple asterisk. Asian editions treat it as one, numbered III.39. The autobiographical verse at the end of the second half -- which is identical with the verse concluding AN 5.57 -- fits neatly with the autobiographical first half of the discourse, suggesting that the two halves were meant to go together.
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"Monks, I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red-lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, & my outer cloak. A white sunshade was held over me day & night to protect me from cold, heat, dust, dirt, & dew.
"I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, & retainers in other people's homes are fed meals of lentil soup & broken rice, in my father's home the servants, workers, & retainers were fed wheat, rice, and meat.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I -- who am subject to aging, not beyond aging -- were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person's intoxication with youth entirely dropped away.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I -- who am subject to illness, not beyond illness -- were to be horrified, humiliated, & disgusted on seeing another person who is ill, that would not be fitting for me.' As I noticed this, the healthy person's intoxication with health entirely dropped away.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I -- who am subject to death, not beyond death -- were to be horrified, humiliated, & disgusted on seeing another person who is dead, that would not be fitting for me.' As I noticed this, the living person's intoxication with life entirely dropped away.
* * *
"Monks, there are these three forms of intoxication. Which three? Intoxication with youth, intoxication with health, intoxication with life.
"Drunk with the intoxication of youth, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he -- on the break-up of the body, after death -- reappears in the plane of deprivation, the bad destination, the lower realms, in hell.
"Drunk with the intoxication of health, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he -- on the break-up of the body, after death -- reappears in the plane of deprivation, the bad destination, the lower realms, in hell.
"Drunk with the intoxication of life, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he -- on the break-up of the body, after death -- reappears in the plane of deprivation, the bad destination, the lower realms, in hell.
"Drunk with the intoxication of youth, a monk leaves the training and returns to the lower life. Drunk with the intoxication of health, a monk leaves the training and returns to the lower life. Drunk with the intoxication of life, a monk leaves the training and returns to the lower life."
'Subject to birth, subject to aging,
subject to death,
run-of-the-mill people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
living as they do.'
As I maintained this attitude --
knowing the Dhamma
without acquisitions --
I overcame all intoxication
with health, youth, & life
as one who sees
renunciation as rest.
For me, energy arose,
Unbinding was clearly seen.
There's now no way
I could partake of sensual pleasures.
Having followed the holy life,
I will not return.
--------------------------------------------------------------------------------
See also: Snp 4.15
--------------------------------------------------------------------------------
Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-038.html

AN 3.39

Anguttara Nikaya 3.39
Sukhamala Sutta
Refinement
For free distribution only, as a gift of Dhamma

Translator's note: The Pali Text Society editions treat this discourse as two discourses -- III.38 & III.39 -- divided at the triple asterisk. Asian editions treat it as one, numbered III.39. The autobiographical verse at the end of the second half -- which is identical with the verse concluding A.V.57 -- fits neatly with the autobiographical first half of the discourse, suggesting that the two halves were meant to go together.

"Monks, I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red-lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, & my outer cloak. A white sunshade was held over me day & night to protect me from cold, heat, dust, dirt, & dew.
"I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, & retainers in other people's homes are fed meals of lentil soup & broken rice, in my father's home the servants, workers, & retainers were fed wheat, rice, and meat.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I -- who am subject to aging, not beyond aging -- were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person's intoxication with youth entirely dropped away.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I -- who am subject to illness, not beyond illness -- were to be horrified, humiliated, & disgusted on seeing another person who is ill, that would not be fitting for me.' As I noticed this, the healthy person's intoxication with health entirely dropped away.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I -- who am subject to death, not beyond death -- were to be horrified, humiliated, & disgusted on seeing another person who is dead, that would not be fitting for me.' As I noticed this, the living person's intoxication with life entirely dropped away.
***
"Monks, there are these three forms of intoxication. Which three? Intoxication with youth, intoxication with health, intoxication with life.
"Drunk with the intoxication of youth, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he -- on the break-up of the body, after death -- reappears in the plane of deprivation, the bad destination, the lower realms, in hell.
"Drunk with the intoxication of health, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he -- on the break-up of the body, after death -- reappears in the plane of deprivation, the bad destination, the lower realms, in hell.
"Drunk with the intoxication of life, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he -- on the break-up of the body, after death -- reappears in the plane of deprivation, the bad destination, the lower realms, in hell.
"Drunk with the intoxication of youth, a monk leaves the training and returns to the lower life. Drunk with the intoxication of health, a monk leaves the training and returns to the lower life. Drunk with the intoxication of life, a monk leaves the training and returns to the lower life."
'Subject to birth, subject to aging,
subject to death,
run-of-the-mill people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
living as they do.'
As I maintained this attitude
-- knowing the Dhammawithout acquisitions --
I overcame all intoxication
with health, youth, & life
as one who sees
renunciation as rest.
For me, energy arose,
Unbinding was clearly seen.
There's now no way
I could partake of sensual pleasures.
Having followed the holy life,
I will not return.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-39.html

AN 3.40

Anguttara Nikaya 3.40
Adhipateyya Sutta
Governing Principles
For free distribution only, as a gift of Dhamma

"There are these three governing principles. Which three? The self as a governing principle, the cosmos as a governing principle, and the Dhamma as a governing principle.
"And what is the self as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: 'It is not for the sake of robes that I have gone forth from the home life into homelessness; it is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress,[and I hope,] "Perhaps the end of this entire mass of suffering & stress might be known!" Now, if I were to seek the same sort of sensual pleasures that I abandoned in going forth from home into homelessness -- or a worse sort -- that would not be fitting for me.' So he reflects on this: 'My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.' Having made himself his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the self as a governing principle.
"And what is the cosmos as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: 'It is not for the sake of robes that I have gone forth from the home life into homelessness; it is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress,[and I hope,] "Perhaps the end of this entire mass of suffering & stress might be known!" Now if I, having gone forth, were to think thoughts of sensuality, thoughts of ill will, or thoughts of harmfulness: great is the community of this cosmos. And in the great community of this cosmos there are priests & contemplatives endowed with psychic power, clairvoyant, skilled [in reading] the minds of others. They can see even from afar. Even up close, they are invisible. With their awareness they know the minds of others. They would know this of me: "Look, my friends, at this clansman who -- though he has in good faith gone forth from the home life into homelessness -- remains overcome with evil, unskillful mental qualities." There are also devas endowed with psychic power, clairvoyant, skilled [in reading] the minds of others. They can see even from afar. Even up close, they are invisible. With their awareness they know the minds of others. They would know this of me: "Look, my friends, at this clansman who -- though he has in good faith gone forth from the home life into homelessness -- remains overcome with evil, unskillful mental qualities."' So he reflects on this: 'My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.' Having made the cosmos his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the cosmos as a governing principle.
"And what is the Dhamma as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: 'It is not for the sake of robes that I have gone forth from the home life into homelessness; it is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress,[and I hope,] "Perhaps the end of this entire mass of suffering & stress might be known!" Now, the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be seen by the wise for themselves. There are fellow practitioners of the chaste life who dwell knowing & seeing it. If I -- having gone forth in this well-taught Dhamma & Vinaya -- were to remain lazy & heedless, that would not be fitting for me.' So he reflects on this: 'My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.' Having made the Dhamma his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the Dhamma as a governing principle.
"These are the three governing principles."
There is
in the cosmos
no
secret
place
for one
who has done
an
evil
deed.
Your own self knows, my good man,
whether you are true
or false.
You underestimate the fine witness
that is yourself,
you with evil
in yourself
that then you hide.
The devas & Tathagatas see the fool
who goes about
out of pitch in the cosmos.
Thus you should go about
self-governed,
mindful;
governed by the cosmos,
masterful,
absorbed in jhana;
governed by the Dhamma,
acting in line
with the Dhamma.
The sage who makes an effort
in truth
doesn't fall back.
Whoever through striving
-- overpowering Mara,
conquering the Ender --
touches the stopping of birth,
is Such,
a knower of the cosmos,
wise,
a sage
unfashioned
by anything at all.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-40.html

AN 3.47

Anguttara Nikaya 3.47
Sankhata Sutta
Fabricated

For free distribution only.

"Monks, these three are fabricated characteristics of what is fabricated. Which three? Arising is discernible, passing away is discernible, alteration (literally, other-ness) while staying is discernible.
"These are three fabricated characteristics of what is fabricated.
"Now these three are unfabricated characteristics of what is unfabricated. Which three? No arising is discernible, no passing away is discernible, no alteration while staying is discernible.
"These are three unfabricated characteristics of what is unfabricated." [42]
* * *
Alternative translation:
"Monks, these three are fabricated characteristics of what is fabricated. Which three? Arising is discernible, passing away is discernible, alteration (literally, other-ness) of what stays is discernible.
"These are three fabricated characteristics of what is fabricated.
"Now these three are unfabricated characteristics of what is unfabricated. Which three? No arising is discernible, no passing away is discernible, no alteration of what stays is discernible.
"These are three unfabricated characteristics of what is unfabricated." [42]
Note:
42. AsaEkhatassa asaEkhata-lakkhaGni. The unfabricated is Nibbna, which does not exhibit any arising, change or disappearance.
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Revised: Wed 24 October 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-047.html

AN 3.48

Anguttara Nikaya 3.48
Pabbata Sutta
A Mountain

For free distribution only.

"Monks, the great sal trees that live in dependence on the Himalayas, the king of mountains, prosper in terms of three kinds of prosperity. Which three? They prosper in terms of branches, leaves, & foliage. They prosper in terms of bark & shoots. They prosper in terms of softwood and heartwood. The great sal trees that grow in dependence on the Himalayas, the king of mountains, prosper in terms of these three kinds of prosperity.
"In the same way, the descendents who live in dependence on a clansman of conviction prosper in terms of three kinds of prosperity. Which three? They prosper in terms of conviction. They prosper in terms of virtue. They prosper in terms of discernment. The descendents who live in dependence on a clansman of conviction prosper in terms of these three kinds of prosperity.
Like a mountain of rock
in the wilderness, in a mighty grove,
dependent on which there prosper
lords of the forest, great trees --
in the same way,
those who here live dependent on
a clansman of conviction
-- consummate in virtue --
prosper:
wife & children,
friends, dependents, & kin.
Seeing the virtue of that virtuous one,
his liberality & good conduct,
those who are perceptive
follow suit.
Having, here in this world,
followed the Dhamma,
the path to a good destination,
they delight in the world of the devas,
enjoying the pleasures they desire.
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Revised: Wed 24 October 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-048.html

AN 3.51

Anguttara Nikaya 3.51
Dvejana Sutta
Two People (1)
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then two brahmins -- feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old -- went to the Blessed One. On arrival, they exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. As they were sitting there, they said to him: "Master Gotama, we are brahmins -- feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And we have done no admirable deeds, no skillful deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term benefit & happiness."
"Indeed, brahmins, you are feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And you have done no admirable deeds, no skillful deeds, no deeds that allay your fears. This world is swept away by aging, by illness, by death. With the world thus swept away by aging, illness, & death, any restraint of body, speech, & intellect practiced here will be one's shelter, cave, island, & refuge after death in the world beyond."
It's swept along:
life, its next-to-nothing span.
For one swept on by aging
no shelters exist.
Keeping sight of this danger in death,
do meritorious deeds
that bring bliss.
Whoever here is restrained
in body, speech, & awareness,
who makes merit while he's alive:
that will be for his bliss after death.
Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-51.html

AN 3.52

Anguttara Nikaya 3.52
Dvejana Sutta
Two People (2)
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then two brahmins -- feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old -- went to the Blessed One. On arrival, they exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. As they were sitting there, they said to him: "Master Gotama, we are brahmins -- feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And we have done no admirable deeds, no skillful deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term benefit & happiness."
"Indeed, brahmins, you are feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And you have done no admirable deeds, no skillful deeds, no deeds that allay your fears. This world is on fire with aging, illness, & death. With the world thus on fire with aging, illness, & death, any restraint of body, speech, & intellect practiced here will be one's shelter, cave, island, & refuge after death in the world beyond."
When a house is on fire,
the vessel salvaged
is the one that will be of use,
not the one left there to burn.
So when the world is on fire
with aging & death,
one should salvage [one's wealth] by giving:
what's given is well salvaged.
Whoever here is restrained
in body, speech, & awareness;
who makes merit while he's alive:
that will be for his bliss after death.
Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-52.html

AN 3.55

Anguttara Nikaya 3.55
The Visible Nibbna
translated by Nyanaponika Thera and Bhikkhu Bodhi

Once the brahmin JGussoGi approached the Blessed One … and said to him: [44]
“It is said, Master Gotama, ’Nibbna is directly visible.’ In what way, Master Gotama, is Nibbna directly visible, immediate, inviting one to come and see, worthy of application, to be personally experienced by the wise?”
“When, brahmin, a person is impassioned with lust … depraved through hatred … bewildered through delusion, overwhelmed and infatuated by delusion, then he plans for his own harm, for the harm of others, for the harm of both; and he experiences in his mind suffering and grief. But when lust, hatred, and delusion have been abandoned, he neither plans for his own harm, nor for the harm of others, nor for the harm of both; and he does not experience in his mind suffering and grief. In this way, brahmin, Nibbna is directly visible, immediate, inviting one to come and see, worthy of application, to be personally experienced by the wise.
“Since he experiences the complete destruction of lust, hatred, and delusion, in this way, brahmin, Nibbna is directly visible, immediate, inviting one to come and see, worthy of application, to be personally experienced by the wise.” [45]
Notes
44. This brahmin was a chaplain of King Pasenadi; he frequently asked questions of the Buddha, as in AN 4.184, AN 6.52, and AN 7.47.
45. This refers to the “Nibbna element with residue left” (sa-updisesanibbna-dhtu). See It 44: “Here a monk is an arahant, one whose taints are destroyed.… His five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable and feels pleasure and pain. It is the extinction in him of lust, hatred, and delusion that is called the Nibbna-element with residue left.” See too AN 4.23, n.99.

AN 3.57

Anguttara Nikaya 3.57
Vaccha Sutta
To Vaccha
(on Generosity)

For free distribution only.

Then Vacchagotta the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One: "Master Gotama, I have heard that 'Gotama the contemplative says this: "Only to me should a gift be given, and not to others. Only to my disciples should a gift be given, and not to others. Only what is given to me bears great fruit, and not what is given to others. Only what is given to my disciples bears great fruit, and not what is given to the disciples of others."' Now those who report this: Are they reporting the Master Gotama's actual words, are they not misrepresenting him with what is unfactual, are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma will have grounds for criticizing them? For we don't want to misrepresent the Master Gotama."
"Vaccha, whoever says this: 'Gotama the contemplative says this: "Only to me should a gift be given... Only what is given to my disciples bears great fruit, and not what is given to the disciples of others,"' is not reporting my actual words, is misrepresenting me with what is unfactual & untrue.
"Vaccha, whoever prevents another from giving a gift creates three obstructions, three impediments. Which three? He creates an obstruction to the merit of the giver, an obstruction to the recipient's gains, and prior to that he undermines and harms his own self. Whoever prevents another from giving a gift creates these three obstructions, these three impediments.
"I tell you, Vaccha, even if a person throws the rinsings of a bowl or a cup into a village pool or pond, thinking, 'May whatever animals live here feed on this,' that would be a source of merit, to say nothing of what is given to human beings. But I do say that what is given to a virtuous person is of great fruit, and not so much what is given to an unvirtuous person. And the virtuous person has abandoned five factors and is endowed with five.
"Which five has he abandoned? He has abandoned sensual desire... ill will... sloth & drowsiness... restlessness & anxiety... uncertainty. These are the five factors he has abandoned. And with which five is he endowed? He is endowed with the aggregate of virtue of one beyond training... the aggregate of concentration of one beyond training... the aggregate of discernment of one beyond training... the aggregate of release of one beyond training... the aggregate of knowledge & vision of release of one beyond training. These are the five factors with which he is endowed.
"I tell you: What is given to one who has abandoned these five factors and is endowed with these five, bears great fruit.
"In a herd of cattle,
whether black, white,
ruddy, brown,
dappled, uniform,
or pigeon gray:
if a bull is born --
tame, enduring,
consummate in strength,
& swift --
people yoke him to burdens,
regardless of his color.
In the same way,
wherever one is born
among human beings --
noble warriors, priests,
merchants, workers,
outcastes, or scavengers --
if one is tame, with good practices,
righteous, consummate in virtue,
a speaker of truth, with conscience at heart,
one
who's abandoned birth & death,
completed the holy life
put down the burden,
done the task
fermentation-free,
gone beyond all dhammas,
through lack of clinging unbound:
offerings to this spotless field
bear an abundance of fruit.
But fools, unknowing,
dull, uninformed,
give gifts outside
and don't come near the good.
While those who do come near the good
-- regarded as enlightened,
wise --
whose trust in the One Well-gone
has taken root,
is established & firm:
they go to the world of the devas
or are reborn here in good family.
Step by step
they reach
Unbinding
: they
who are wise."
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See also: SN 3.24; AN 5.179.
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-057.html

AN 3.60

Anguttara Nikaya 3.60
Do Monks Benefit Others?
translated by Nyanaponika Thera and Bhikkhu Bodhi

Once SaEgrava the brahmin approached the Blessed One and said to him: [48]
“We are brahmins, Master Gotama: we sacrifice and enjoin others to make sacrifices. Now one who himself sacrifices and one who enjoins others to do so both engage in a meritorious practice, the offering of sacrifice that extends to many persons. But one of this or that family who goes forth from home into the homeless life, he tames himself alone, calms himself alone, attains Nibbna for himself alone. If this is so, he then engages in a meritorious practice involving only one person, namely, the act of going forth into the homeless life.”
“Well, brahmin, I shall ask you a question and you may answer as you think fit. Now, brahmin, what do you think of this: A Tathgata arises in the world, an arahat, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. He speaks thus: ’Come! This is the way, this is the path treading which I have directly known and realised that highest consummation of the holy life which I now proclaim. Come! You too should practise thus, so that you too, by your own effort, may directly know and realise this highest consummation of the holy life and dwell in its attainment!’
“Thus this teacher shows the Dhamma and others too practise in that way. And of such who do so, there are many hundreds, many thousands, many hundreds of thousands. What do you think, brahmin: since this is so, is that act of going forth into homelessness a meritorious practice involving only one person or many people?”
“Since it is so, Master Gotama, the going forth is a meritorious practice extending to many people.”
When this was said, the Venerable nanda spoke to the brahmin SaEgrava thus: [49] “Of these two practices, brahmin, which appeals to you more as being simpler and less harmful, and as giving richer fruit and greater benefit?”
Thereupon the brahmin SaEgrava said to the Venerable nanda: “I must honour and praise those like Master Gotama and Master nanda.”
For a second time and third time, the Venerable nanda addressed the brahmin: “I do not ask you, brahmin, whom you honour and praise, but which of those two practices appeals to you more as being simpler and less harmful, and as giving richer fruit and greater benefit?”
But also for a second time and third time, the brahmin SaEgrava replied: “I must honour and praise those like Master Gotama and Master nanda.”
Then the Blessed One thought: “Even for a third time this brahmin SaEgrava, on being asked by nanda a pertinent question, makes evasions and does not reply to it. Should I not release him from that situation?” And he spoke to the brahmin: “What might have been the topic of conversation, brahmin, among the king’s courtiers when they sat together today in the royal palace?”
“The topic of conversation was this, Master Gotama: ’Formerly there were fewer monks, but there were more who displayed miracles of supernormal power transcending the human level. But now there are more monks, but fewer who display miracles of supernormal power transcending the human level.’ This was the topic of conversation.”
“There are three kinds of miracles, brahmin. What three? The miracle of supernormal power, the miracle of thought-reading, and the miracle of instruction.
“What now is the miracle of supernormal power? There is one who enjoys the various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if it were earth; while seated cross-legged he travels through the sky like a bird; with his hand he touches and strokes the sun and the moon, so powerful and mighty; he exercises mastery with his body even as far as the Brahma-world. This, brahmin, is called the miracle of psychic power.
“What now is the miracle of thought-reading? There is one who, by means of a sign, [50] declares: ’Thus is your mind, such and such is your mind, thus is your thought.’ And however many such declarations he makes, they are exactly so and not otherwise.
“Another does not make his declarations by means of a sign, but after hearing voices of humans, of spirits or devas … or by hearing the sound of a person’s thought-vibrations … or by mentally penetrating the direction of his mental dispositions when he is in a thought-free state of meditation. [51] And however many such declarations he makes, they are exactly so and not otherwise. This is called the miracle of thought-reading.
“And what, brahmin, is the miracle of instruction? There is one who instructs thus: ’You should think in this way and should not think in that way! You should attend to this and not to that! You should give up this and should dwell in the attainment of that!’ This is called the miracle of instruction. [52]
“These, O brahmin, are the three kinds of miracles. Of these three miracles, which appeals to you as the most excellent and sublime?”
“As to the miracles of supernormal power and thought-reading, Master Gotama, only one who performs them will experience their outcome; they belong only to one who performs them. These two miracles, Master Gotama, appear to me as having the nature of a conjurer’s trick. But as to the miracle of instruction-this, Master Gotama, appeals to me as the most excellent and sublime among these three.
“It is outstanding and remarkable how well this was spoken by Master Gotama. We shall remember Master Gotama as one endowed with these three miracles. For Master Gotama enjoys the various kinds of supernormal power. He mentally penetrates and knows the minds of others. And Master Gotama instructs others thus: ’You should think in this way and not in that way! You should attend to this and not to that! You should give up this and should dwell in the attainment of that! ’“
“Indeed, brahmin, you have spoken strikingly befitting words. Hence I too shall confirm that I enjoy the various kinds of supernormal power … that I mentally penetrate and know the minds of others … and that I instruct others how to direct their minds.”
“But is there, apart from Master Gotama, any other monk who is endowed with these three miracles?”
“Yes, brahmin. The monks endowed with these three miracles are not just one hundred, or two, three, four or five hundred, but even more monks than that are thus endowed.”
“And where are these monks now dwelling, Master Gotama?”
“In this very Sangha of monks, brahmin.”
“Excellent, Master Gotama! Excellent, Master Gotama! It is just as if one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one gone astray, or to hold a lamp in the darkness so that those who have eyes might see forms. Even so has the Dhamma been set forth in various ways by Master Gotama. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of monks. Let Master Gotama accept me as a lay follower who has gone for refuge from today until life’s end.”
Notes
48. The brahmin SaEgrava also appears in AN 5:193. His criticism of the Buddha succinctly expresses the differences in perspective that separated the brahmins from the non-brahmanical ascetics, the samaGa. While the brahmins led settled household lives as priests, dedicated to earning merits through ritual and sacrifice, the ascetics stressed the importance of renunciation and self-mastery through meditation. The brahmins aimed at rebirth in the heavens or in the Brahma-world, while the ascetics sought liberation from the entire cycle of repeated birth and death. Generally the ascetics did not recognize the authority of the Vedas (see AN 3.65), and the Buddha specifically criticized the brahmanical practice of animal sacrifice, which he declared a source of demerit rather than of merit.
49. nanda was the Buddha’s personal attendant. He had memorized virtually all the Buddha’s discourses and was responsible for the codification of the Sutta Pimaka at the council held after the Buddha’s parinibbna.
50. Nimitta. As explained in A-a, this refers to external indications, which are interpreted as referring to the state of mind of the person concerned.
51. This passage has been abridged. A-a explains the first of these to mean revelations from deities who have supernormal knowledge of others’ minds. The second indication are subtle sounds produced by thoughts themselves, to be penetrated by the divine-ear faculty. The third refers to a person in a thought-free meditative absorption; in this case the thought-reader cannot read the meditator’s thoughts but predicts, on the basis of his mental dispositions, the thoughts he will think on emerging from absorption.
52. Anussan+pmihriya. A-a gives as examples of such instruction: “You should think thoughts of renunciation, not thoughts of sensuality. You should contemplate the idea of impermanence, not the idea of permanence. You should give up lust for the five cords of sensual pleasure and acquire the supramundane Dhamma of the four paths and fruits.” For examples of the Buddha’s miraculous pedagogical powers see AN 4.128.

AN 3.60a

Anguttara Nikaya 3.60
Sangarava Sutta
To Sangarava

For free distribution only.

Then the brahman Sangarava went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: "I say, Master Gotama. We brahmans perform sacrifices and get others to perform sacrifices. And whoever performs a sacrifice, whoever gets others to perform a sacrifice, they have all practiced a practice of merit -- the business of a sacrifice -- [that benefits] countless beings. But whoever, leaving his family, has gone forth from the home life into homelessness, and tames his single self, brings his single self into tune, brings his single self to Unbinding: his practice of merit -- this business of going forth -- is one [that benefits] only one being."
"Very well then, brahman, in that case I will cross-question you. Answer as you see fit. What do you think? There is the case where a Tathagata appears in the world, a worthy one, rightly-self-awakened, consummate in clear-knowing & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings, awakened, blessed. He says: 'Here! This is the path, this is the practice that, having practiced, I make known the unexcelled plunging of the holy life,[1] having directly known & realized it for myself. Come! You, too, practice in such a way that you will remain in the unexcelled plunging of the holy life, having directly known & realized it for yourselves.' Thus the Teacher teaches the Dhamma, and others practice, for Suchness. And there are countless hundreds of them, countless thousands of them, countless hundreds of thousands of them. This being the case, is this practice of merit -- this business of going-forth -- one that benefits countless beings, or only one being?"
"This being the case, Master Gotama, this practice of merit -- this business of going-forth -- is one that benefits countless beings."
When this was said, Ven. Ananda said to the brahman Sangarava, "Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?"
When this was said, the brahman Sangarava said to Ven. Ananda, "Just as with Master Gotama & Master Ananda, I worship them, I praise them [both]."
A second time, Ven. Ananda said to him, "I didn't ask you whom you worship and whom you praise. I ask you, 'Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?'"
A second time, the brahman Sangarava said to Ven. Ananda, "Just as with Master Gotama & Master Ananda, I worship them, I praise them [both]."
A third time, Ven. Ananda said to him, "I didn't ask you whom you worship and whom you praise. I ask you, 'Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?'"
A third time, the brahman Sangarava said to Ven. Ananda, "Just as with Master Gotama & Master Ananda, I worship them, I praise them [both]."
Then the thought occurred to the Blessed One, "Being asked a legitimate question by Ananda up to the third time, the brahman Sangarava evades it and does not reply to it. Suppose I were to get him out [of this dilemma]."
So the Blessed One said to the brahman Sangarava, "Brahman, what was the topic of conversation that arose today when the royal court sat gathered in the royal palace?"
"Master Gotama, this was the topic of conversation that arose today when the royal court sat gathered in the royal palace: 'In the past, there were fewer monks but more who, endowed with superior human attainments, displayed the miracle of psychic power. Now there are more monks but fewer who, endowed with superior human attainments, display the miracle of psychic power. This, Master Gotama, was the topic of conversation that arose today when the royal court sat gathered in the royal palace."
"Brahman, there are these three miracles. Which three? The miracle of psychic power, the miracle of telepathy, & the miracle of instruction.
"And what is the miracle of psychic power? There is the case where a certain person wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds. This is called the miracle of psychic power.
"And what is the miracle of telepathy? There is the case where a certain person reads [another person' thoughts] by means of a sign (vision),[saying,] 'Such is your thinking, here is where your thinking is, thus is your mind.' And however much he may read, that's exactly how it is, and not otherwise.
"Then there is the case where a certain person reads [another person's thoughts], not by means of a sign or vision, but by hearing the voice of human beings, non-human beings, or devas,[saying,] 'Such is your thinking, here is where your thinking is, thus is your mind.' And however much he may read, that's exactly how it is, and not otherwise.
"Then there is the case where a certain person reads [another person's thoughts], not by means of a sign or vision; not by hearing the voice of human beings, non-human beings, or devas; but by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating,[saying,] 'Such is your thinking, here is where your thinking is, thus is your mind.' And however much he may read, that's exactly how it is, and not otherwise.
"Then there is the case where a certain person reads [another person's thoughts], not by means of a sign or vision; not by hearing the voice of human beings, non-human beings, or devas; not by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating; but by having attained a concentration devoid of directed thought & evaluation, and encompassing the awareness [of the other] with his own awareness, he discerns, 'Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.' And however much he may read, that's exactly how it is, and not otherwise.
"This, brahman, is the miracle of telepathy.
"And what is the miracle of instruction? There is the case where a certain person gives instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that.' This is called the miracle of instruction.
"And these are the three miracles.
"Now, brahman, of these three miracles, which one appeals to you as the highest & most sublime?"
"Master Gotama, of these three miracles, the miracle of psychic power where a certain person wields manifold psychic powers... (and) exercises influence with his body even as far as the Brahma worlds: that is a miracle experienced only by him who does it; it belongs only to him who does it. It seems to me to be of the nature of an illusion.
"As for the miracle where a certain person by means of a sign or vision... by hearing the voice of human beings, non-human beings, or devas... by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating,[saying,] 'Such is your thinking, here is where your thinking is, thus is your mind.'... [or] who by having attained a concentration devoid of directed thought & evaluation, and encompassing the awareness [of the other] with his own awareness, he discerns, 'Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.' And however much he may read, that's exactly how it is, and not otherwise: that is a miracle experienced only by him who does it; it belongs only to him who does it. It seems to me to be of the nature of an illusion.
"As for the miracle where a certain person gives instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that': this is the miracle that, of the three, appeals to me as the highest & most sublime.
"It is amazing, Master Gotama. It is astounding, how well this has been said by Master Gotama. And we hold that Master Gotama is endowed with these three marvels: Master Gotama wields manifold psychic powers... (and) exercises influence with his body even as far as the Brahma worlds. Having attained a concentration devoid of directed thought & evaluation, and encompassing the awareness [of the other] with his own awareness, Master Gotama discerns, 'Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.' Master Gotama gives instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that.'"
"Of course, brahman, you have affronted me with your personal statement, but nevertheless I will respond. Yes, I wield manifold psychic powers... (and) exercise influence with my body even as far as the Brahma worlds; having attained a concentration devoid of directed thought and evaluation, and encompassing the awareness [of the other] with my own awareness, I discern, 'Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.' I give instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that.'"
"Aside from Master Gotama, is there another monk who is endowed with these three miracles?"
"Brahman, there are not only one hundred other monks... two... three... four... five hundred other monks: the monks who are endowed with these three miracles are many more than that."
"And, Master Gotama, where do those monks now live?"
"In this very same community of monks."
"Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama -- through many lines of reasoning -- made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life."
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Note
1. The Commentary divides this phrase into two: the "unexcelled" refers to nibbana. The plunging (ogadha) of the holy life refers to the path of arahantship. Throughout the Canon, however, the word "plunging" is frequently used in connection with Unbinding and the Deathless.
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See also: DN 11; AN 4.95.
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-060.html

AN 3.61

Anguttara Nikaya 3.61
Tittha Sutta
Sectarians
For free distribution only, as a gift of Dhamma

"Monks, there are these three sectarian guilds that -- when cross-examined, pressed for reasons, & rebuked by wise people -- even though they may explain otherwise, remain stuck in [a doctrine of] inaction. Which three?
"There are priests & contemplatives who hold this teaching, hold this view: 'Whatever a person experiences -- pleasant, painful, or neither pleasant nor painful -- that is all caused by what was done in the past.' There are priests & contemplatives who hold this teaching, hold this view: 'Whatever a person experiences -- pleasant, painful, or neither pleasant nor painful -- that is all caused by a supreme being's act of creation.' There are priests & contemplatives who hold this teaching, hold this view: 'Whatever a person experiences -- pleasant, painful, or neither pleasant nor painful -- that is all without cause & without condition.'
"Having approached the priests & contemplatives who hold that...whatever a person experiences...is all caused by what was done in the past,' I said to them: 'Is it true that you hold that...whatever a person experiences...is all caused by what was done in the past?' Thus asked by me, they admitted, 'Yes.' Then I said to them, 'Then in that case, a person is a killer of living beings because of what was done in the past. A person is a thief...unchaste...a liar...a divisive speaker...a harsh speaker...an idle chatterer...greedy...malicious...a holder of wrong views because of what was done in the past.' When one falls back on what was done in the past as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my first righteous refutation of those priests & contemplative who hold to such teachings, such views.
"Having approached the priests & contemplatives who hold that...whatever a person experiences...is all caused by a supreme being's act of creation,' I said to them: 'Is it true that you hold that...whatever a person experiences...is all caused by a supreme being's act of creation?' Thus asked by me, they admitted, 'Yes.' Then I said to them, 'Then in that case, a person is a killer of living beings because of a supreme being's act of creation. A person is a thief...unchaste...a liar...a divisive speaker...a harsh speaker...an idle chatterer...greedy...malicious...a holder of wrong views because of a supreme being's act of creation.' When one falls back on creation by a supreme being as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my second righteous refutation of those priests & contemplative who hold to such teachings, such views.
"Having approached the priests & contemplatives who hold that...whatever a person experiences...is all without cause, without condition,' I said to them: 'Is it true that you hold that...whatever a person experiences...is all without cause, without condition?' Thus asked by me, they admitted, 'Yes.' Then I said to them, 'Then in that case, a person is a killer of living beings without cause, without condition. A person is a thief...unchaste...a liar...a divisive speaker...a harsh speaker...an idle chatterer...greedy...malicious...a holder of wrong views without cause, without condition.' When one falls back on lack of cause and lack of condition as being essential, monks, there is no desire, no effort [at the thought], 'This should be done. This shouldn't be done.' When one can't pin down as a truth or reality what should & shouldn't be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my third righteous refutation of those priests & contemplative who hold to such teachings, such views.
"These are the three sectarian guilds that -- when cross-examined, pressed for reasons, & rebuked by wise people -- even though they may explain otherwise, remain stuck in inaction.
"But this Dhamma taught by me is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives. And which Dhamma taught by me is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives? 'There are these six properties' is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives. 'There are these six media of sensory contact' is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives. 'There are these eighteen explorations for the intellect' is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives. 'There are these four noble truths' is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives.
"'"There are these six properties" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to what was it said? These are the six properties: earth-property, liquid-property, fire-property, wind-property, space-property, consciousness-property. '"There are these six properties" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to this was it said.
"'"There are these six media of sensory contact" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to what was it said? These are the six media of sensory contact: the eye as a medium of sensory contact, the ear as a medium of sensory contact, the nose as a medium of sensory contact, the tongue as a medium of sensory contact, the body as a medium of sensory contact, the intellect as a medium of sensory contact. '"There are these six media of sensory contact" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to this was it said.
"'"There are these eighteen explorations for the intellect" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity. Hearing a sound via the ear...Smelling an aroma via the nose...Tasting a flavor via the tongue...Feeling a tactile sensation via the body...Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. '"There are these eighteen explorations for the intellect" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to this was it said.
"'"There are these four noble truths" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to what was it said?
"Sustained by/clinging to the six properties, there is an alighting of an embryo. There being an alighting, there is name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. To one experiencing feeling I declare, 'This is stress.' I declare, 'This is the origination of stress.' I declare, 'This is the cessation of stress.' I declare, 'This is the path of practice leading to the cessation of stress.'
"And what is the noble truth of stress? Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with what is not loved is stress, separation from what is loved is stress, not getting what is wanted is stress. In short, the five aggregates for clinging/sustenance are stress. This is called the noble truth of stress.
"And what is the noble truth of the origination of stress? "From ignorance as a requisite condition come fabrications.From fabrications as a requisite condition comes consciousness.From consciousness as a requisite condition comes name-&-form.From name-&-form as a requisite condition come the six sense media.From the six sense media as a requisite condition comes contact.From contact as a requisite condition comes feeling.From feeling as a requisite condition comes craving.From craving as a requisite condition comes clinging/sustenance.From clinging/sustenance as a requisite condition comes becoming.From becoming as a requisite condition comes birth.From birth as a requisite condition, then old age & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "This is called the noble truth of the origination of stress.
"And what is the noble truth of the cessation of stress? "From the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.From the cessation of fabrications comes the cessation of consciousness.From the cessation of consciousness comes the cessation of name-&-form.From the cessation of name-&-form comes the cessation of the six sense media.From the cessation of the six sense media comes the cessation of contact.From the cessation of contact comes the cessation of feeling.From the cessation of feeling comes the cessation of craving.From the cessation of craving comes the cessation of clinging/sustenance.From the cessation of clinging/sustenance comes the cessation of becoming.From the cessation of becoming comes the cessation of birth.From the cessation of birth, then old age & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering. "This is called the noble truth of the cessation of stress.
"And what is the noble truth of the path of practice leading to the cessation of stress? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the noble truth of the path of practice leading to the cessation of stress.
"'"There are these four noble truths" is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable priests & contemplatives': Thus was it said. And in reference to this was it said."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-61.html

AN 3.62

Anguttara Nikaya 3.62
Bhaya Sutta
Dangers
For free distribution only, as a gift of Dhamma

"Monks, uneducated run-of-the-mill people describe three things as mother-&-child-separating dangers. Which three?
"There comes a time when a great fire-conflagration breaks out. When a great fire-conflagration breaks out, it burns villages, towns, & cities. When it is burning villages, towns, & cities, a mother there can't get to her child, and the child can't get to its mother. This is the first thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger.
"Then again there comes a time when a great cloud arises. When a great cloud arises, a great flood of water is produced. When a great flood of water is produced, it floods villages, towns, & cities. When it is flooding villages, towns, & cities, a mother there can't get to her child, and the child can't get to its mother. This is the second thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger.
"Then again there comes a time when there is danger and an invasion of savage tribes. Taking power, they surround the countryside. When this happens, a mother there can't get to her child, and the child can't get to its mother. This is the third thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger.
"These are the three things that uneducated run-of-the-mill people describe as mother-&-child-separating dangers.
"But there are these three things that are mother-&-child-uniting dangers, yet run-of-the-mill people describe them as mother-&-child-separating dangers. Which three?
"There comes a time when a great fire-conflagration breaks out. When a great fire-conflagration breaks out, it burns villages, towns, & cities. When it is burning villages, towns, & cities, there are times when it so happens that a mother can get to her child, and the child can get to its mother. This is the first thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger.
"Then again there comes a time when a great cloud arises. When a great cloud arises, a great flood of water is produced. When a great flood of water is produced, it floods villages, towns, & cities. When it is flooding villages, towns, & cities, there are times when it so happens that a mother can get to her child, and the child can get to its mother. This is the second thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger.
"Then again there comes a time when there is danger and an invasion of savage tribes. Taking power, they surround the countryside. When this happens, there are times when it so happens that a mother can get to her child, and the child can get to its mother. This is the third thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger.
"These are the three things that are mother-&-child-uniting dangers, yet run-of-the-mill people describe them as mother-&-child-separating dangers.
"There are these three things that are (genuine) mother-&-child-separating dangers. Which three? The danger of aging, the danger of illness, the danger of death.
"A mother can't get (her wish) with regard to her child who is aging, 'I am aging, but may my child not age.' A child can't get (its wish) with regard to its mother who is aging, 'I am aging, but may my mother not age.'
"A mother can't get (her wish) with regard to her child who is growing ill, 'I am growing ill, but may my child not grow ill.' A child can't get (its wish) with regard to its mother who is growing ill, 'I am growing ill, but may my mother not grow ill.'
"A mother can't get (her wish) with regard to her child who is dying, 'I am dying, but may my child not die.' A child can't get (its wish) with regard to its mother who is dying, 'I am dying, but may my mother not die.'
"These are the three things that are (genuine) mother-&-child-separating dangers.
"There is a path, there is a practice, that leads to the abandoning and overcoming of these three mother-&-child-uniting dangers and these three mother-&-child-separating dangers.
"And which is that path, which is that practice...? Just this very noble eightfold path, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
"This is the path, this the practice, that leads to the abandoning and overcoming of these three mother-&-child-uniting dangers and these three mother-&-child-separating dangers."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an03/an03.062.than.html

AN 3.65

Anguttara Nikaya 3.65
Kalama Sutta
To the Kalamas
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative -- the son of the Sakyans, having gone forth from the Sakyan clan -- has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known -- having realized it through direct knowledge -- this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.
As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement with your views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when undertaken & carried out, lead to harm & to suffering' -- then you should abandon them.
"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When undertaken & carried out, do they lead to harm & to suffering, or not?"
"When undertaken & carried out, they lead to harm & to suffering. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement with your views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when undertaken & carried out, lead to harm & to suffering" -- then you should abandon them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement with your views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when undertaken & carried out, lead to welfare & to happiness' -- then you should enter & remain in them.
"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When undertaken & carried out, do they lead to welfare & to happiness, or not?"
"When undertaken & carried out, they lead to welfare & to happiness. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement with your views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when undertaken & carried out, lead to welfare & to happiness" -- then you should enter & remain in them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, one who is a noble disciple -- thus devoid of greed, devoid of ill will, undeluded, alert, & resolute -- keeps pervading the first direction [the east] -- as well as the second direction, the third, & the fourth -- with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction -- as well as the second direction, the third, & the fourth -- with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction -- as well as the second direction, the third, & the fourth -- with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction -- as well as the second direction, the third, & the fourth -- with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.
"Now, Kalamas, one who is a noble disciple -- his mind thus free from hostility, free from ill will, undefiled, & pure -- acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease -- free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.
"One who is a noble disciple -- his mind thus free from hostility, free from ill will, undefiled, & pure -- acquires these four assurances in the here-&-now."
"So it is, Blessed One. So it is, O One Well-gone. One who is a noble disciple -- his mind thus free from hostility, free from ill will, undefiled, & pure -- acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease -- free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires.
"One who is a noble disciple -- his mind thus free from hostility, free from ill will, undefiled, & pure -- acquires these four assurances in the here-&-now.
"Magnificent, lord! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way the Blessed One has -- through many lines of reasoning -- made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life."

Related reading:
- "A Look at the Kalama Sutta," by Bhikkhu Bodhi.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-65.html

AN 3.65b

Anguttara Nikaya 3.65
Kalama Sutta
The Instruction to the Kalamas
Translated from the Pali by Soma Thera
For free distribution only, by arrangement with the Buddhist Publication Society

From Kalama Sutta: The Buddha's Charter of Free Inquiry (WH 8), translated by Soma Thera, (Kandy: Buddhist Publication Society, 1981).

(The Kalamas of Kesaputta go to see the Buddha)
1. I heard thus. Once the Blessed One, while wandering in the Kosala country with a large community of bhikkhus, entered a town of the Kalama people called Kesaputta. The Kalamas who were inhabitants of Kesaputta: "Reverend Gotama, the monk, the son of the Sakyans, has, while wandering in the Kosala country, entered Kesaputta. The good repute of the Reverend Gotama has been spread in this way: Indeed, the Blessed One is thus consummate, fully enlightened, endowed with knowledge and practice, sublime, knower of the worlds, peerless, guide of tamable men, teacher of divine and human beings, which he by himself has through direct knowledge understood clearly. He set forth the Dhamma, good in the beginning, good in the middle, good in the end, possessed of meaning and the letter, and complete in everything; and he proclaims the holy life that is perfectly pure. Seeing such consummate ones is good indeed."
2. Then the Kalamas who were inhabitants of Kesaputta went to where the Blessed One was. On arriving there some paid homage to him and sat down on one side; some exchanged greetings with him and after the ending of cordial memorable talk, sat down on one side; some saluted him raising their joined palms and sat down on one side; some announced their name and family and sat down on one side; some without speaking, sat down on one side.

(The Kalamas of Kesaputta ask for guidance from the Buddha)
3. The Kalamas who were inhabitants of Kesaputta sitting on one side said to the Blessed One: "There are some monks and brahmins, venerable sir, who visit Kesaputta. They expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. Some other monks and brahmins too, venerable sir, come to Kesaputta. They also expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning them. Which of these reverend monks and brahmins spoke the truth and which falsehood?"

(The criterion for rejection)
4. "It is proper for you, Kalamas, to doubt, to be uncertain; uncertainty has arisen in you about what is doubtful. Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them.

(Greed, hate, and delusion)
5. "What do you think, Kalamas? Does greed appear in a man for his benefit or harm?" -- "For his harm, venerable sir." -- "Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" -- "Yes, venerable sir."
6. "What do you think, Kalamas? Does hate appear in a man for his benefit or harm?" -- "For his harm, venerable sir." -- "Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" -- "Yes, venerable sir."
7. "What do you think, Kalamas? Does delusion appear in a man for his benefit or harm?" -- "For his harm, venerable sir." -- "Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" -- "Yes, venerable sir."
8. "What do you think, Kalamas? Are these things good or bad?" -- "Bad, venerable sir" -- "Blamable or not blamable?" -- "Blamable, venerable sir." -- "Censured or praised by the wise?" -- "Censured, venerable sir." -- "Undertaken and observed, do these things lead to harm and ill, or not? Or how does it strike you?" -- "Undertaken and observed, these things lead to harm and ill. Thus it strikes us here."
9. "Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill," abandon them.'

(The criterion for acceptance)
10. "Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them.

(Absence of greed, hate, and delusion)
11. "What do you think, Kalamas? Does absence of greed appear in a man for his benefit or harm?" -- "For his benefit, venerable sir." -- "Kalamas, being not given to greed, and being not overwhelmed and not vanquished mentally by greed, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?" -- "Yes, venerable sir."
12. "What do you think, Kalamas? Does absence of hate appear in a man for his benefit or harm?" -- "For his benefit, venerable sir." -- "Kalamas, being not given to hate, and being not overwhelmed and not vanquished mentally by hate, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?" _ "Yes, venerable sir."
13. "What do you think, Kalamas? Does absence of delusion appear in a man for his benefit or harm?" -- "For his benefit, venerable sir." -- "Kalamas, being not given to delusion, and being not overwhelmed and not vanquished mentally by delusion, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?" _ "Yes, venerable sir."
14. "What do you think, Kalamas? Are these things good or bad?" -- "Good, venerable sir." -- "Blamable or not blamable?" -- "Not blamable, venerable sir." -- "Censured or praised by the wise?" -- "Praised, venerable sir." -- "Undertaken and observed, do these things lead to benefit and happiness, or not? Or how does it strike you?" -- "Undertaken and observed, these things lead to benefit and happiness. Thus it strikes us here."
15. "Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill," abandon them.'

(The Four Exalted Dwellings)
16. "The disciple of the Noble Ones, Kalamas, who in this way is devoid of coveting, devoid of ill will, undeluded, clearly comprehending and mindful, dwells, having pervaded, with the thought of amity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice.
"He lives, having pervaded, with the thought of compassion, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of compassion that is free of hate or malice.
"He lives, having pervaded, with the thought of gladness, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice.
"He lives, having pervaded, with the thought of equanimity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of equanimity that is free of hate or malice.

(The Four Solaces)
17. "The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom four solaces are found here and now.
"'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him.
"'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found by him.
"'Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?' This is the third solace found by him.
"'Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by him.
"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these four solaces are found."
"So it is, Blessed One. So it is, Sublime one. The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, four solaces are found.
"'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him.
"'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found by him.
"'Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?' This is the third solace found by him.
"'Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by him.
"The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these four solaces are found.
"Marvelous, venerable sir! Marvelous, venerable sir! As if, venerable sir, a person were to turn face upwards what is upside down, or to uncover the concealed, or to point the way to one who is lost or to carry a lamp in the darkness, thinking, 'Those who have eyes will see visible objects,' so has the Dhamma been set forth in many ways by the Blessed One. We, venerable sir, go to the Blessed One for refuge, to the Dhamma for refuge, and to the Community of Bhikkhus for refuge. Venerable sir, may the Blessed One regard us as lay followers who have gone for refuge for life, from today."

Related reading:
- "A Look at the Kalama Sutta," by Bhikkhu Bodhi.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-65b.html

AN 3.65c

Anguttara Nikaya 3.65
To the Klmas
translated by Nyanaponika Thera and Bhikkhu Bodhi

Thus have I heard. On one occasion the Blessed One was wandering on tour together with a large Sangha of monks when he arrived at a town of the Klmas named Kesaputta. [64] Now the Klmas of Kesaputta heard: “It is said that the ascetic Gotama, the Sakyan son who went forth from a Sakyan family, has arrived at Kesaputta. Now a good report about that master Gotama has been circulating thus: “That Blessed One is an arahat, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. He makes known this world with its devas, with Mra, with Brahm, this generation with its ascetics and brahmins, with its devas and humans, having realised it through his own direct knowledge. He teaches a Dhamma that is good in the beginning, good in the middle and good in the end, with the right meaning and expression; he reveals a holy life that is perfectly complete and purified.’ Now it is good to see arahats such as this.”
Then the Klmas of Kesaputta approached the Blessed One. Some paid homage to him and sat down to one side; some exchanged greetings with him and, after their greetings and cordial talk, sat down to one side; some saluted him reverentially and sat down to one side; some remained silent and sat down to one side. Then the Klmas said to the Blessed One:
“There are, Lord, some ascetics and brahmins who come to Kesaputta. They explain and elucidate their own doctrines, but disparage, debunk, revile and vilify the doctrines of others. But then some other ascetics and brahmins come to Kesaputta, and they too explain and elucidate their own doctrines, but disparage, debunk, revile and vilify the doctrines of the others. For us, Lord, there is perplexity and doubt as to which of these good ascetics speak truth and which speak falsehood.”
“It is fitting for you to be perplexed, O Klmas, it is fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter. Come, Klmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, ’The ascetic is our teacher.’ [65] But when you know for yourselves, ’These things are unwholesome, these things are blamable; these things are censured by the wise; these things, if undertaken and practised, lead to harm and suffering,’ then you should abandon them.
“What do you think, Klmas? When greed, hatred, and delusion arise in a person, is it for his welfare or harm?” [66] —“For his harm, Lord.”—“Klmas, a person who is greedy, hating and deluded, overpowered by greed, hatred, and delusion, his thoughts controlled by them, will destroy life, take what is not given, engage in sexual misconduct and tell lies; he will also prompt others to do likewise. Will that conduce to his harm and suffering for a long time?”—“Yes, Lord.”
“What do you think, Klmas? Are these things wholesome or unwholesome?“Unwholesome, Lord.”—“Blamable or blameless?”—“Blamable, Lord.”—“Censured or praised by the wise?”—“Censured, Lord.”—“Undertaken and practised, do they lead to harm and suffering or not, or how is it in this case?”—“Undertaken and practised, these things lead to harm and suffering. So it appears to us in this case.”
“It was for this reason, Klmas, that we said: Do not go by oral tradition.…
“Come, Klmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, “The ascetic is our teacher.’ But when you know for yourselves, “These things are wholesome, these things are blameless; these things are praised by the wise; these things, if undertaken and practised, lead to welfare and happiness,’ then you should engage in them.
“What do you think, Klmas? When non-greed, non-hatred, and non-delusion arise in a person, is it for his welfare or harm?”—“For his welfare, Lord.”—“Klmas, a person who is without greed, without hatred, without delusion, not overpowered by greed, hatred, and delusion, his thoughts not controlled by them, will abstain from the destruction of life, from taking what is not given, from sexual misconduct and from false speech; he will also prompt others to do likewise. Will that conduce to his welfare and happiness for a long time?”—“Yes, Lord.”
“What do you think, Klmas? Are these things wholesome or unwholesome?“Wholesome, Lord.”—“Blamable or blameless?”—“Blameless, Lord.”—“Censured or praised by the wise?”—“Praised, Lord.”—“Undertaken and practised, do they lead to welfare and happiness or not, or how is it in this case?”—“Undertaken and practised, these things lead to welfare and happiness. So it appears to us in this case.”
“It was for this reason, Klmas, that we said: Do not go upon oral tradition….
“Then, Klmas, that noble disciple—devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with loving kindness, likewise the second quarter, the third and the fourth. [67] Thus above, below, across and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving kindness, vast, exalted, measureless, without hostility, and without ill will.
“He dwells pervading one quarter with a mind imbued with compassion … with altruistic joy … with equanimity, likewise the second quarter, the third and the fourth. Thus above, below, across and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, and without ill will.
“When, Klmas, this noble disciple has thus made his mind free of enmity, free of ill will, uncorrupted and pure, he has won four assurances in this very life.
“The first assurance he has won is this: “If there is another world, and if good and bad deeds bear fruit and yield results, it is possible that with the breakup of the body, after death, I shall arise in a good destination, in a heavenly world.’
“The second assurance he has won is this: “If there is no other world, and if good and bad deeds do not bear fruit and yield results, still right here, in this very life, I live happily, free of enmity and ill will.
“The third assurance he has won is this: “Suppose evil befalls the evil-doer. Then, as I do not intend evil for anyone, how can suffering afflict me, one who does no evil deed?’
“The fourth assurance he has won is this: “Suppose evil does not befall the evil-doer. Then right here I see myself purified in both respects.’ [68]
“When, Klmas, this noble disciple has thus made his mind free of enmity, free of ill will, uncorrupted and pure, he has won these four assurances in this very life.”
“So it is, Blessed One! So it is, Sublime One! When this noble disciple has thus made his mind free of enmity, free of ill will, uncorrupted, and pure, he has won these four assurances in this very life.
“Excellent, Lord!… (as in AN 3.60) … Let the Blessed One accept us as lay followers who have gone for refuge from today until life’s end.”
Notes
64. According to A-a, this town was situated at the edge of a forest and thus served as a way station for various groups of wanderers and ascetics. Their visits gave the townsfolk exposure to a wide range of philosophical theories, but the conflicting systems of thought to which they were exposed caused doubt and confusion. This sutta is often described as “the Buddha’s charter of free inquiry,” but while it certainly discourages blind belief it does not quite advocate the supremacy of personal opinion in the spiritual domain. One important criterion for sound judgement the Buddha will propose is, as we shall see, the opinion of the wise, and to apply this criterion implies that one is prepared to recognize others as wiser than oneself and to accept their recommendations in the confidence they will lead to one’s long-range benefit.
65. These ten inadequate criteria of truth may be grouped into three categories: (1) The first are propositions based on tradition, which includes the first four criteria. Of these “oral tradition” (anussava) is generally understood to refer to the Vedic tradition, which, according to the Brahmins, had originated with the Primal Deity and had been handed down orally through successive generations. “Lineage” (paramar) signifies tradition in general, an unbroken succession of teachings or teachers. “Hearsay” (or “report”; itikar) may mean popular opinion or general consensus. And “a collection of scriptures” (pimaka-sampad) signifies any collection of religious texts regarded as infallible. (2) The second set, which comprises the next four terms, refers to four types of reasoning recognized by thinkers in the Buddha’s age; their differences need not detain us here. (3) The third set, consisting of the last two items, comprises two of personal authority: the first is the personal charisma of the speaker (perhaps including too his external qualifications, e.g. that he is highly educated, has a large following, is respected by the king, etc.); the second is the authority stemming from the speaker’s relationship to oneself, i.e. that he is one’s own personal teacher (the Pli word garu used here is identical with the Sanskrit guru). For a detailed analysis, see Jayatilleke, Early Buddhist Theory of Knowledge, London, 1963, pp. 175–202, 271–75.
66. These, according to the Buddha, are the three unwholesome roots, which underlie all immoral conduct and all defiled states of mind; see AN 3.33, AN 3.86. As the aim of the Buddha’s Teaching is the destruction of greed, hatred and delusion, the Buddha has subtly led the Klmas to affirm his teaching simply by reflecting on their own experience, without any need for him to impose his authority on them.
67. At this point the Buddha introduces the practice of the four “divine abidings” (brahmavihra), the development of universal loving-kindness, compassion, altruistic joy and equanimity. Loving-kindness (mett) is formally defined as the wish for the welfare and happiness of all beings; compassion (karuG), as empathy with those afflicted by suffering; altruistic joy (mudit), as rejoicing in the success and good fortune of others; and equanimity (upekkh), as an attitude of neutrality or impartiality towards beings. For a detailed discussion of these qualities, both as general virtues and as meditation objects, see Vism Ch. IX.
68. A-a: “’In both respects’ (ubhayen’eva): because he does no evil and because no evil will befall him.”

AN 3.66

Anguttara Nikaya 3.66
Salha Sutta
To Salha
Translated from the Pali by Ñanamoli Thera
For free distribution only, by arrangement with the Buddhist Publication Society

From The Practice of Loving-kindness (Metta) (WH 7), by Ñanamoli Thera, (Kandy: Buddhist Publication Society, 1987).

Thus I heard. On one occasion the venerable Nandaka was living at Savatthi in the Eastern Monestary, Migara's Mother's Palace. Then Migara's grandson, Salha, and Pekhuniya's grandson, Rohana, went to the venerable Nandaka, and after salutation they sat down at one side. When they had done so the venerable Nandaka said to Migara's grandson Salha:
"Come, Salha, do not be satisfied with hearsay or with tradition or with legendary lore or with what has come down in scriptures or with conjecture or with logical inference or with weighing evidence or with a liking for a view after pondering it or with someone else's ability or with the thought 'The monk is our teacher.' When you know in yourself 'These things are unprofitable, liable to censure, condemned by the wise, being adopted and put into effect, they lead to harm and suffering,' then you should abandon them. What do you think? Is there greed?" -- "Yes, venerable sir." -- "Covetousness is the meaning of that, I say. Through greed a covetous man kills breathing things, takes what is not given, commits adultery, and utters falsehood, and he gets another to do likewise. Will that be long for his harm and suffering?" -- "Yes, venerable sir." -- "What do you think, is there hate?" -- "Yes, venerable sir." -- "Ill-will is the meaning of that, I say. Through hate a malevolent man kills breathing things...Will that be long for his harm and suffering?" -- "Yes, venerable sir." -- "What do you think? Is there delusion?" -- "Yes, venerable sir." -- "Ignorance is the meaning of that, I say. Through ignorance a deluded man kills breathing things...Will that be long for his harm and suffering?" -- "Yes, venerable sir."
"What do you think? Are these things profitable or unprofitable?" -- "Unprofitable, venerable sir." -- "Reprehensible or blameless?" -- "Reprehensible, venerable sir." -- "Condemned or commended by the wise?" -- "Condemned by the wise, venerable sir." -- "Being adopted and put into effect, do they lead to harm and suffering, or do they not, or how does it appear to you in this case?" -- "Being adopted and put into effect, venerable sir, they lead to harm and suffering. So it appears in this case." -- "Now that was the reason why I told you 'Come Salha, do not be satisfied with hearsay...When you know in yourself "These things are unprofitable," then you should abandon them.'
"Come Salha, do not be satisfied with hearsay...or with the thought, 'The monk is our teacher.' When you know in yourself: 'These things are profitable, blameless, commended by the wise, being adopted and put into effect they lead to welfare and happiness,' then you should practice them and abide in them. What do you think? Is there non-greed?" -- "Yes, venerable sir." -- "Uncovetousness is the meaning of that, I say. Through non- greed an uncovetous man does not kill breathing things or take what is not given or commits adultery or utter falsehood, and he gets another to do likewise. Will that be long for his welfare and happiness?" -- "Yes, venerable sir." -- "What do you think? Is there non-hate?" -- "Yes, venerable sir." -- "Non ill-will is the meaning of that, I say. Through non ill-will an unmalevolent man does not kill breathing things...Will that be long for his welfare and happiness?" -- "Yes, venerable sir." -- "What do you think? Is there non-delusion?" -- "Yes, venerable sir." -- "True knowledge is the meaning of that, I say. Through non-delusion a man with true knowledge does not kill breathing things...Will that be long for his welfare and happiness?" -- "Yes, venerable sir."
"What do you think? Are these things profitable or unprofitable?" -- "Profitable, venerable sir." -- "Reprehensible or blameless?" -- "Blameless, venerable sir." -- "Condemned or commended by the wise?" -- "Commended by the wise, venerable sir." -- "Being adopted and put into effect, do they lead to welfare and happiness, or do they not, or how does it appear to you in this case?" -- "Being adopted and put into effect, venerable sir, they lead to welfare and happiness. So it appears to us in this case." -- "Now that was the reason why I told you 'Come Salha, do not be satisfied with hearsay...when you know in yourself "These things are profitable..." then you should practice them and abide in them.'
"Now a disciple who is ennobled [by reaching the Noble Path], who has rid himself in this way of covetousness and ill-will and is undeluded, abides with his heart imbued with loving-kindness extending over one quarter, likewise the second quarter, likewise the third quarter, likewise the fourth quarter, and so above, below, around, and everywhere, and to all as to himself; he abides with his heart abundant, exalted, measureless in loving-kindness without hostility or ill-will extending over the all-encompassing world. He abides with his heart imbued with compassion...gladness...equanimity extending over the all- encompassing world. Now he understands this state of contemplation in this way: 'There is this [state of Divine Abiding in me who have entered the Stream]. There is what has been abandoned [which is the amount of greed, hate and delusion exhausted by the Stream-entry Path]. There is a superior goal [which is Arahantship]. And there is an ultimate escape from this whole field of perception.'
"When he knows and sees in this way, his heart is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When liberated [by reaching the Arahant Path], there comes thereafter the knowledge that it is liberated. He knows that birth is ended, that the Divine Life has been lived out, that what had to be done is done, and that there is no more of this to come. He understands thus: 'Formerly there was greed which was bad, and now there is none, which is good. Formerly there was hate, which was bad, and now there is none, which is good. Formerly there was delusion, which was bad, and now there is none, which is good.' So here and now in this very life he is parched no more [by the fever of craving's thirst], his fires of greed, hate and delusion are extinguished and cooled out; experiencing bliss, he abides [for the remainder of his last life-span] divinely pure in himself."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-66.html

AN 3.67

Anguttara Nikaya 3.67
Kathavatthu Sutta
Topics for Discussion
For free distribution only, as a gift of Dhamma

"Monks, there are these three topics for discussion. Which three?
"One may talk about the past, saying, 'Thus it was in the past.' One may talk about the future, saying, 'Thus it will be in the future.' Or one may talk about now in the present, saying, 'Thus it is now in the present.'
"Monks, it's through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesn't give a categorical answer to a question deserving a categorical answer, doesn't give an analytical (qualified) answer to a question deserving an analytical answer, doesn't give a counter-question to a question deserving a counter-question, doesn't put aside a question deserving to be put aside, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, gives a categorical answer to a question deserving a categorical answer, gives an analytical answer to a question deserving an analytical answer, gives a counter-question to a question deserving a counter-question, and puts aside a question deserving to be put aside, then — that being the case — he is a person fit to talk with.
"Monks, it's through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesn't stand by what is possible and impossible, doesn't stand by agreed-upon assumptions, doesn't stand by teachings known to be true,1 doesn't stand by standard procedure, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, stands by what is possible and impossible, stands by agreed-upon assumptions, stands by teachings known to be true, stands by standard procedure, then — that being the case — he is a person fit to talk with.
"Monks, it's through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, wanders from one thing to another, pulls the discussion off the topic, shows anger & aversion and sulks, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, doesn't wander from one thing to another, doesn't pull the discussion off the topic, doesn't show anger or aversion or sulk, then — that being the case — he is a person fit to talk with.
"Monks, it's through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, puts down [the questioner], crushes him, ridicules him, grasps at his little mistakes, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, doesn't put down [the questioner], doesn't crush him, doesn't ridicule him, doesn't grasp at his little mistakes, then — that being the case — he is a person fit to talk with.
"Monks, it's through his way of participating in a discussion that a person can be known as drawing near or not drawing near. One who lends ear draws near; one who doesn't lend ear doesn't draw near. Drawing near, one clearly knows one quality, comprehends one quality, abandons one quality, and realizes one quality.2 Clearly knowing one quality, comprehending one quality, abandoning one quality, and realizing one quality, one touches right release. For that's the purpose of discussion, that's the purpose of counsel, that's the purpose of drawing near, that's the purpose of lending ear: i.e., the liberation of the mind through no clinging.
Those who discuss
when angered, dogmatic, arrogant,
following what's not the noble ones' way,
seeking to expose each other's faults,
delight in each other's misspoken word,
slip, stumble, defeat.
Noble ones
don't speak in that way.
If wise people, knowing the right time,
want to speak,
then, words connected with justice,
following the ways of the noble ones:
That's what the enlightened ones speak,
without anger or arrogance,
with a mind not boiling over,
without vehemence, without spite.
Without envy
they speak from right knowledge.
They would delight in what's well-said
and not disparage what's not.
They don't study to find fault,
don't grasp at little mistakes.
don't put down, don't crush,
don't speak random words.
For the purpose of knowledge,
for the purpose of [inspiring] clear confidence,
counsel that's true:
That's how noble ones give counsel,
That's the noble ones' counsel.
Knowing this, the wise
should give counsel without arrogance."
Notes
1. Reading aññtavda with the Burmese edition. An alternate translation would be, "the teachings of those who know."
2. According to the Commentary, these qualities are, respectively, the noble truth of the path, the noble truth of stress, the noble truth of the origination of stress, and the noble truth of the cessation of stress.
See also: AN 4.42; AN 5.165; Sn 4.8
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an03/an03.067.than.html

AN 3.68

Anguttara Nikaya 3.68
Titthiya Sutta
Sectarians
For free distribution only, as a gift of Dhamma

"Monks, if you are asked by wanderers of other sects, 'Friends, there are these three qualities. Which three? Passion, aversion, & delusion. These are the three qualities. Now what is the difference, what the distinction, what the distinguishing factor among these three qualities?' — when thus asked, how would you answer those wanderers of other sects?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Monks, if you are asked by wanderers of other sects, 'Friends, there are these three qualities. Which three? Passion, aversion, & delusion. These are the three qualities. Now what is the difference, what the distinction, what the distinguishing factor among these three qualities?' — when thus asked, you should answer those wanderers of other sects in this way, 'Friends, passion carries little blame and is slow to fade. Aversion carries great blame and is quick to fade. Delusion carries great blame and is slow to fade.
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen passion arises, or arisen passion tends to growth & abundance?' 'The theme of the attractive,' it should be said. 'For one who attends inappropriately to the theme of the attractive, unarisen passion arises and arisen passion tends to growth & abundance...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen aversion arises, or arisen aversion tends to growth & abundance?' 'The theme of irritation,' it should be said. 'For one who attends inappropriately to the theme of irritation, unarisen aversion arises and arisen aversion tends to growth & abundance...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen delusion arises, or arisen delusion tends to growth & abundance?' 'Inappropriate attention,' it should be said. 'For one who attends inappropriately, unarisen delusion arises and arisen delusion tends to growth & abundance...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen passion does not arise, or arisen passion is abandoned?' 'The theme of the unattractive' it should be said. 'For one who attends appropriately to the theme of the unattractive, unarisen passion does not arise and arisen passion is abandoned...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen aversion does not arise, or arisen aversion is abandoned?' 'Good will as an awareness-release,' it should be said. 'For one who attends appropriately to good will as an awareness-release, unarisen aversion does not arise and arisen aversion is abandoned...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen delusion does not arise, or arisen delusion is abandoned?' 'Appropriate attention,' it should be said. 'For one who attends appropriately, unarisen delusion does not arise and arisen delusion is abandoned. This is the reason, this the cause, why unarisen delusion does not arise and arisen delusion is abandoned.'"
See also: SN 46.51
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an03/an03.068.than.html

AN 3.69

Anguttara Nikaya 3.69
Mula Sutta
Roots
For free distribution only, as a gift of Dhamma

"Monks, there are these three roots of what is unskillful. Which three? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful.
"Greed itself is unskillful. Whatever a greedy person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering a greedy person — his mind overcome with greed, his mind consumed — wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment,[with the thought,] 'I have power. I want power,' that too is unskillful. Thus it is that many evil, unskillful qualities/events — born of greed, caused by greed, originated through greed, conditioned by greed — come into play.
"Aversion itself is unskillful. Whatever an aversive person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering an aversive person — his mind overcome with aversion, his mind consumed — wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment,[with the thought,] 'I have power. I want power,' that too is unskillful. Thus it is that many evil, unskillful qualities — born of aversion, caused by aversion, originated through aversion, conditioned by aversion — come into play.
"Delusion itself is unskillful. Whatever a deluded person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering a deluded person — his mind overcome with delusion, his mind consumed — wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment,[with the thought,] 'I have power. I want power,' that too is unskillful. Thus it is that many evil, unskillful qualities — born of delusion, caused by delusion, originated through delusion, conditioned by delusion — come into play.
"And a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya. Why...? Because of having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment,[with the thought,] 'I have power. I want power.' When told what is factual, he denies it and doesn't acknowledge it. When told what is unfactual, he doesn't make an ardent effort to untangle it [to see], 'This is unfactual. This is baseless.' That's why a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya.
"A person like this — his mind overcome with evil, unskillful qualities born of greed... born of aversion... born of delusion, his mind consumed — dwells in suffering right in the here-&-now — feeling threatened, turbulent, feverish — and at the break-up of the body, after death, can expect a bad destination.
"Just as a sal tree, a birch, or an aspen, when smothered & surrounded by three parasitic vines, falls into misfortune, falls into disaster, falls into misfortune & disaster, in the same way, a person like this — his mind overcome with evil, unskillful qualities born of greed... born of aversion... born of delusion, his mind consumed — dwells in suffering right in the here-&-now — feeling threatened, turbulent, feverish — and at the break-up of the body, after death, can expect a bad destination.
"These are the three roots of what is unskillful.
"Now, there are these three roots of what is skillful. Which three? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful.
"Lack of greed itself is skillful. Whatever an ungreedy person fabricates by means of body, speech, or intellect, that too is skillful. Whatever suffering an ungreedy person — his mind not overcome with greed, his mind not consumed — does not wrongly inflict on another person through beating or imprisonment or confiscation or placing blame or banishment,[with the thought,] 'I have power. I want power,' that too is skillful. Thus it is that many skillful qualities — born of lack of greed, caused by lack of greed, originated through lack of greed, conditioned by lack of greed — come into play.
"Lack of aversion itself is skillful...
"Lack of delusion itself is skillful. Whatever an undeluded person fabricates by means of body, speech, or intellect, that too is skillful. Whatever suffering an undeluded person — his mind not overcome with delusion, his mind not consumed — does not wrongly inflict on another person through beating or imprisonment or confiscation or placing blame or banishment,[with the thought,] 'I have power. I want power,' that too is skillful. Thus it is that many skillful qualities — born of lack of delusion, caused by lack of delusion, originated through lack of delusion, conditioned by lack of delusion — come into play.
"And a person like this is called one who speaks at the right time, speaks what is factual, speaks what is relevant, speaks in line with the Dhamma, speaks in line with the Vinaya. Why...? Because of not having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment,[with the thought,] 'I have power. I want power.' When told what is factual, he acknowledges it and does not deny it. When told what is unfactual, he makes an ardent effort to untangle it [to see], 'This is unfactual. This is baseless.' That's why a person like this is called one who speaks at the right time, speaks what is factual, speaks what is relevant, speaks in line with the Dhamma, speaks in line with the Vinaya.
"In a person like this, evil, unskillful qualities born of greed... born of aversion... born of delusion have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. He dwells in ease right in the here-&-now — feeling unthreatened, placid, unfeverish — and is unbound right in the here-&-now.
"Just as if there were a sal tree, a birch, or an aspen, smothered & surrounded by three parasitic vines. A man would come along, carrying a spade & a basket. He would cut the vines at the root and, having cut them at the root, would dig around them. Having dug around them, he would pull them out, even down to the rootlets. He would cut the stalks of the vines. Having cut them, he would slice them into splinters. Having sliced them into splinters, he would pound them into bits. Having pounded them into bits, he would dry them in the wind & sun. Having dried them in the wind & sun, he would burn them in a fire. Having burned them in a fire, he would reduce them to powdered ash. Having reduced them to powdered ash, he would winnow them before a high wind or let them be washed away in a swift-flowing stream. In that way the parasitic vines would have their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.
"In the same way, in a person like this, evil, unskillful qualities born of greed... born of aversion... born of delusion have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. He dwells in ease right in the here-&-now — feeling unthreatened, placid, unfeverish — and is unbound right in the here-&-now.
"These are the three roots of what is skillful."
See also: MN 90; SN 3.5; SN 3.7; SN 3.14; SN 3.15; SN 3.25; AN 3.34; Ud 2.10
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an03/an03.069.than.html

AN 3.70

Anguttara Nikaya 3.70
Muluposatha Sutta
The Roots of the Uposatha
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery, the palace of Migara's mother. Now at that time -- it being the Uposatha day -- Visakha, Migara's mother, went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her, "Well now, Visakha, why are you coming in the middle of the day?"
"Today I am observing the Uposatha, lord."
"Visakha, there are these three Uposathas. Which three? The Uposatha of a cowherd, the Uposatha of the Jains, and the Uposatha of the Noble Ones.
"And what is the Uposatha of a cowherd? Just as when a cowherd returns the cattle to their owners in the evening, he reflects: 'Today the cattle wandered to that spot and this, drank at this spot and that; tomorrow they will wander to that spot and this, will drink at this spot and that'; in the same way, there is the case where a certain person observing the Uposatha reflects, 'Today I ate this sort of non-staple food and that sort of staple food. Tomorrow I will eat that sort of non-staple food and this sort of staple food.' He spends the day with an awareness imbued with that covetousness, with that greed. Such is the Uposatha of a cowherd, Visakha. When this Uposatha of a cowherd is undertaken, it is not of great fruit or great benefit, not of great glory or great radiance.
"And what is the Uposatha of the Jains? There are the contemplatives called the Niganthas (Jains). They get their disciple to undertake the following practice: 'Here, my good man. Lay down the rod with regard to beings who live more than 100 leagues to the east...more than 100 leagues to the west...more than 100 leagues to the north...more than 100 leagues to the south.' Thus they get the disciple to undertake kindness & sympathy to some beings, but not to others.
"On the Uposatha day, they get their disciple to undertake the following practice: 'Here, my good man. Having stripped off all your clothing, say this: "I am nothing by anything or of anything. Thus there is nothing by anything or of anything that is mine."' Yet in spite of that, his parents know of him that 'This is our child.' And he knows of them that 'These are my parents.' His wives & children know of him that 'This is our husband & father.' And he knows of them that 'These are my wives & children.' His workers & slaves know of him that 'This is our master.' And he knows of them that 'These are my workers & slaves.' Thus at a time when he should be persuaded to undertake truthfulness, he is persuaded to undertake falsehood. At the end of the night, he resumes the consumption of his belongings, even though they aren't given back to him. This counts as stealing, I tell you. Such is the Uposatha of the Jains, Visakha. When this Uposatha of the Jains is undertaken, it is not of great fruit or great benefit, not of great glory or great radiance.
"And what is the Uposatha of the Noble Ones? It is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?
"There is the case where the noble disciple recollects the Tathagata, thus: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' As he is recollecting the Tathagata, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the head is cleansed through the proper technique. And how is the head cleansed through the proper technique? Through the use of cosmetic paste & clay & the appropriate human effort. This is how the head is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the noble disciple recollects the Tathagata...As he is recollecting the Tathagata, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a noble disciple undertaking the Brahma-Uposatha. He lives with Brahma [= the Buddha]. It is owing to Brahma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?
"There is the case where the noble disciple recollects the Dhamma, thus: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.' As he is recollecting the Dhamma, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the body is cleansed through the proper technique. And how is the body cleansed through the proper technique? Through the use of scouring balls & bath powder & the appropriate human effort. This is how the body is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the noble disciple recollects the Dhamma...As he is recollecting the Dhamma, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a noble disciple undertaking the Dhamma-Uposatha. He lives with Dhamma. It is owing to Dhamma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?
"There is the case where the noble disciple recollects the Sangha, thus: 'The Sangha of the Blessed One's disciples who have practiced well...who have practiced straight-forwardly...who have practiced methodically...who have practiced masterfully -- in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types -- they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.' As he is recollecting the Sangha, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when clothing is cleansed through the proper technique. And how is clothing cleansed through the proper technique? Through the use of salt earth & lye & cow dung & the appropriate human effort. This is how clothing is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the noble disciple recollects the Sangha...As he is recollecting the Sangha, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a noble disciple undertaking the Sangha-Uposatha. He lives with the Sangha. It is owing to the Sangha that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?
"There is the case where the noble disciple recollects his own virtues, thus: '[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.' As he is recollecting virtue, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a mirror is cleansed through the proper technique. And how is a mirror cleansed through the proper technique? Through the use of oil & ashes & chamois & the appropriate human effort. This is how a mirror is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the noble disciple recollects his own virtues...As he is recollecting virtue, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a noble disciple undertaking the virtue-Uposatha. He lives with virtue. It is owing to virtue that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?
"There is the case where the noble disciple recollects the devas, thus: 'There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Yama Devas, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of discernment is present in me as well.' As he is recollecting the devas, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a gold is cleansed through the proper technique. And how is gold cleansed through the proper technique? Through the use of a furnace, salt earth, red chalk, a blow-pipe, tongs, & the appropriate human effort. This is how gold is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the noble disciple recollects the devas...As he is recollecting the devas, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a noble disciple undertaking the Deva-Uposatha. He lives with the devas. It is owing to the devas that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
"Furthermore, the noble disciple reflects thus: 'As long as they live, the Arahants -- abandoning the taking of life -- abstain from the taking of life. They dwell with their rod laid down, their knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Today I too, for this day & night -- abandoning the taking of life -- abstain from the taking of life. I dwell with my rod laid down, my knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. By means of this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants -- abandoning the taking of what is not given -- abstain from taking what is not given. They take only what is given, accept only what is given, live not by stealth but by means of a self that has become pure. Today I too, for this day & night -- abandoning the taking of what is not given -- abstain from taking what is not given. I take only what is given, accept only what is given, live not by stealth but by means of a self that has become pure. By means of this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants -- abandoning uncelibacy -- live a celibate life, aloof, refraining from the sexual act that is the villager's way. Today I too, for this day & night -- abandoning uncelibacy -- live a celibate life, aloof, refraining from the sexual act that is the villager's way. By means of this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants -- abandoning false speech -- abstain from false speech. They speak the truth, hold to the truth, are firm, reliable, no deceivers of the world. Today I too, for this day & night -- abandoning false speech -- abstain from false speech. I speak the truth, hold to the truth, am firm, reliable, no deceiver of the world. By means of this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants -- abandoning fermented & distilled liquors that cause heedlessness -- abstain from fermented & distilled liquors that cause heedlessness. Today I too, for this day & night -- abandoning fermented & distilled liquors that cause heedlessness -- abstain from fermented & distilled liquors that cause heedlessness. By means of this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants live on one meal a day, abstaining from food at night, refraining from food at the wrong time of day [from noon until dawn]. Today I too, for this day & night, live on one meal, abstaining from food at night, refraining from food at the wrong time of day. By means of this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants abstain from dancing, singing, music, watching shows, wearing garlands, beautifying themselves with perfumes & cosmetics. Today I too, for this day & night, abstain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics. By means of this factor I emulate the Arahants, and my Uposatha will be observed.
"'As long as they live, the Arahants -- abandoning high & imposing seats & beds -- abstain from high & imposing seats & beds. They make low beds, on a pallet or a spread of straw. Today I too, for this day & night -- abandoning high & imposing seats & beds -- abstain from high & imposing seats & beds. I make a low bed, on a pallet or a spread of straw.'
"Such is the Uposatha of the Noble Ones, Visakha. When this Uposatha of the Noble Ones is undertaken, it is of great fruit & great benefit, of great glory & great radiance. And how is it of great fruit & great benefit, of great glory & great radiance?
"Suppose that one were to exercise kingship, rule, & sovereignty over these sixteen great lands replete with the seven treasures, i.e., over the Angas, Maghadans, Kasis, Kosalans, Vajjians, Mallas, Cetis, Vansans, Kurus, Pañcalas, Macchas, Surasenas, Assakas, Avantis, Gandharans, & Kambojans: It would not be worth one-sixteenth of this Uposatha endowed with eight factors. Why is that? Kingship over human beings is a meager thing when compared with heavenly bliss.
"Fifty human years are equal to one day & night among the Devas of the Four Great Kings. Thirty such days & nights make a month. Twelve such months make a year. Five hundred such heavenly years constitute the life-span among the Devas of the Four Great Kings. Now, it is possible that a certain man or woman -- from having observed this Uposatha endowed with eight factors -- on the break-up of the body, after death, might be reborn among the Devas of the Four Great Kings. It was in reference to this that it was said, 'Kingship over human beings is a meager thing when compared with heavenly bliss.'
"A human century is equal to one day & night among the Devas of the Thirty-Three. Thirty such days & nights make a month...One thousand such heavenly years constitute the life-span among the Devas of the Thirty-three. Now, it is possible that a certain man or woman -- from having observed this Uposatha endowed with eight factors -- on the break-up of the body, after death, might be reborn among the Devas of the Thirty-three. It was in reference to this that it was said, 'Kingship over human beings is a meager thing when compared with heavenly bliss.'
"Two human centuries are equal to one day & night among the Yama Devas...Two thousand such heavenly years constitute the life-span among the Yama Devas...
"Four human centuries are equal to one day & night among the Contented Devas...Four thousand such heavenly years constitute the life-span among the Contented Devas...
"Eight human centuries is equal to one day & night among the devas who delight in creation...Eight thousand such heavenly years constitute the life-span among the devas who delight in creation...
"Sixteen human centuries are equal to one day & night among the devas who have power over the creations of others. Thirty such days & nights make a month. Twelve such months make a year. Sixteen thousand such heavenly years constitute the life-span among the devas who have power over the creations of others. Now, it is possible that a certain man or woman -- from having observed this Uposatha endowed with eight factors -- on the break-up of the body, after death, might be reborn among the devas who have power over the creations of others. It was in reference to this that it was said, 'Kingship over human beings is a meager thing when compared with heavenly bliss.'"
One should not kill a being
or take what is not given;
should not tell a lie
or be a drinker of strong drink;
should abstain from uncelibacy, the sexual act;
should not eat at night, the wrong time of day;
should not wear a garland or use a scent;
should sleep on a pallet, a mat spread on the ground --
for this eight-factored Uposatha
has been proclaimed by the Awakened One
to lead to the end
of suffering & stress.
The moon & sun, both fair to see,
shedding radiance wherever they go,
& scattering darkness as they move through space,
brighten the sky, illumining the quarters.
Within their range is found wealth:
pearl, crystal, beryl,
lucky-gem, platinum, nugget-gold,
& the refined gold called 'Hataka.'
Yet they --
like the light of all stars
when compared with the moon --
aren't worth one sixteenth
of the eight-factored Uposatha.
So whoever -- man or woman --
is endowed with the virtues
of the eight-factored Uposatha,
having done meritorious deeds,
productive of bliss,
beyond reproach, goes
to the heavenly state.

See also: AN 8.43; AN 10.47; Ud 2.10
Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-70.html

AN 3.71

Anguttara Nikaya 3.71
Channa Sutta
To Channa the Wanderer

For free distribution only.

On one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Then Channa the Wanderer[1] went to Ven. Ananda and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda, "Do you, too, friend Ananda, advocate the abandoning of passion? Do you advocate the abandoning of aversion? Do you advocate the abandoning of delusion?"
"Yes, friend, we advocate the abandoning of passion, the abandoning of aversion, & the abandoning of delusion."
"But, friend Ananda, seeing what drawbacks in passion do you advocate the abandoning of passion? Seeing what drawbacks in aversion do you advocate the abandoning of aversion? Seeing what drawbacks in delusion do you advocate the abandoning of delusion?"
"A person impassioned, his mind bound up, overcome with passion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned passion, he doesn't will for his own detriment, doesn't will for the detriment of others, doesn't will for the detriment of both. He doesn't experience mental stress or sorrow.
"A person impassioned, his mind bound up, overcome with passion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned passion, he doesn't engage in bodily misconduct, in verbal misconduct, or in mental misconduct.
"A person impassioned, his mind bound up, overcome with passion, doesn't discern, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned passion, he discerns, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both.
"Passion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to Unbinding.
"An aversive person, his mind bound up, overcome with aversion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned aversion, he doesn't will for his own detriment, doesn't will for the detriment of others, doesn't will for the detriment of both. He doesn't experience mental stress or sorrow.
"An aversive person, his mind bound up, overcome with aversion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned aversion, he doesn't engage in bodily misconduct, in verbal misconduct, or in mental misconduct.
"An aversive person, his mind bound up, overcome with aversion, doesn't discern, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned aversion, he discerns, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both.
"Aversion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to Unbinding.
"A deluded person, his mind bound up, overcome with delusion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned delusion, he doesn't will for his own detriment, doesn't will for the detriment of others, doesn't will for the detriment of both. He doesn't experience mental stress or sorrow.
"A deluded person, his mind bound up, overcome with delusion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned delusion, he doesn't engage in bodily misconduct, in verbal misconduct, or in mental misconduct.
"A deluded person, his mind bound up, overcome with delusion, doesn't discern, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned delusion, he discerns, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both.
"Delusion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to Unbinding.
"Seeing these drawbacks in passion we advocate the abandoning of passion. Seeing these drawbacks in aversion we advocate the abandoning of aversion. Seeing these drawbacks in delusion we advocate the abandoning of delusion."
"But is there, my friend, a path, is there a way to the abandoning of that passion, aversion, & delusion?"
"Yes, my friend, there is a path, there is a way to the abandoning of that passion, aversion, & delusion."
"And what is that path, my friend, what is that way to the abandoning of that passion, aversion, & delusion?"
"Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the way to the abandoning of that passion, aversion, & delusion."
"It is an auspicious path, my friend Ananda, it is an auspicious way to the abandoning of that passion, aversion, & delusion -- enough for the sake of heedfulness."
--------------------------------------------------------------------------------
Note
1. This is not the same Channa as the one mentioned in DN 16 or the origin story to Sanghadisesa 12.
--------------------------------------------------------------------------------
Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-071.html

AN 3.72

Anguttara Nikaya 3.72
Channa Sutta
To Channa the Wanderer
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Then Channa the Wanderer[1] went to Ven. Ananda and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda, "Do you, too, friend Ananda, advocate the abandoning of passion? Do you advocate the abandoning of aversion? Do you advocate the abandoning of delusion?"
"Yes, friend, we advocate the abandoning of passion, the abandoning of aversion, & the abandoning of delusion."
"But, friend Ananda, seeing what drawbacks in passion do you advocate the abandoning of passion? Seeing what drawbacks in aversion do you advocate the abandoning of aversion? Seeing what drawbacks in delusion do you advocate the abandoning of delusion?"
"A person impassioned, his mind bound up, overcome with passion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned passion, he doesn't will for his own detriment, doesn't will for the detriment of others, doesn't will for the detriment of both. He doesn't experience mental stress or sorrow.
"A person impassioned, his mind bound up, overcome with passion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned passion, he doesn't engage in bodily misconduct, in verbal misconduct, or in mental misconduct.
"A person impassioned, his mind bound up, overcome with passion, doesn't discern, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned passion, he discerns, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both.
"Passion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to Unbinding.
"An aversive person, his mind bound up, overcome with aversion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned aversion, he doesn't will for his own detriment, doesn't will for the detriment of others, doesn't will for the detriment of both. He doesn't experience mental stress or sorrow.
"An aversive person, his mind bound up, overcome with aversion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned aversion, he doesn't engage in bodily misconduct, in verbal misconduct, or in mental misconduct.
"An aversive person, his mind bound up, overcome with aversion, doesn't discern, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned aversion, he discerns, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both.
"Aversion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to Unbinding.
"A deluded person, his mind bound up, overcome with delusion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned delusion, he doesn't will for his own detriment, doesn't will for the detriment of others, doesn't will for the detriment of both. He doesn't experience mental stress or sorrow.
"A deluded person, his mind bound up, overcome with delusion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned delusion, he doesn't engage in bodily misconduct, in verbal misconduct, or in mental misconduct.
"A deluded person, his mind bound up, overcome with delusion, doesn't discern, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned delusion, he discerns, as it actually is, what is of profit to himself, what is of profit to others, what is of profit to both.
"Delusion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to Unbinding.
"Seeing these drawbacks in passion we advocate the abandoning of passion. Seeing these drawbacks in aversion we advocate the abandoning of aversion. Seeing these drawbacks in delusion we advocate the abandoning of delusion."
"But is there, my friend, a path, is there a way to the abandoning of that passion, aversion, & delusion?"
"Yes, my friend, there is a path, there is a way to the abandoning of that passion, aversion, & delusion."
"And what is that path, my friend, what is that way to the abandoning of that passion, aversion, & delusion?"
"Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the way to the abandoning of that passion, aversion, & delusion."
"It is an auspicious path, my friend Ananda, it is an auspicious way to the abandoning of that passion, aversion, & delusion -- enough for the sake of heedfulness."

Note
1. This is not the same Channa as the one mentioned in DN 16 or the origin story to Sanghadisesa 12.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-72.html

AN 3.73

Anguttara Nikaya 3.73
Sakka Sutta
To the Sakyan
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time the Blessed One had just recovered from being ill, was not long recovered from his illness. Then Mahanama the Sakyan went to the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "For a long time I have known the Dhamma taught by the Blessed One that 'There is knowledge for one who is concentrated, not for one who is not concentrated.' Now, does concentration come first, and knowledge after, or does knowledge come first, and concentration after?"
Then the thought occurred to Ven. Ananda, "Here the Blessed One has just recovered from being ill, is not long recovered from his illness, and yet Mahanama the Sakyan asks him this very deep question. What if I were to take Mahanama the Sakyan to one side and teach him the Dhamma?" So Ven. Ananda, taking Mahanama the Sakyan by the arm, led him to one side and said to him, "Mahanama, the Blessed One has talked both of the virtue of one who is in training [a stream-winner, a once-returner, or a non-returner] and of the virtue of one whose training is complete [an Arahant]. He has talked both of the concentration of one who is in training and of the concentration of one whose training is complete. He has talked both of the discernment of one who is in training and of the discernment of one whose training is complete.
"And what is the virtue of one who is in training? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the virtue of one who is in training.
"And what is the concentration of one who is in training? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful [mental] qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful & alert, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the concentration of one who is in training.
"And what is the discernment of one who is in training? There is the case where a monk discerns as it actually is that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the path of practice leading to the cessation of stress.' This is called the discernment of one who is in training.
"Then there is the noble disciple -- thus consummate in virtue, thus consummate in concentration, thus consummate in discernment -- who, through the ending of the mental fermentations, enters & remains in the fermentation-free release of awareness & release of discernment, having known & made them manifest for himself right in the here & now.
"In this way, Mahanama, the Blessed One has talked both of the virtue of one who is in training and of the virtue of one whose training is complete. He has talked both of the concentration of one who is in training and of the concentration of one whose training is complete. He has talked both of the discernment of one who is in training and of the discernment of one whose training is complete."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-73.html

AN 3.76

Anguttara Nikaya 3.76
Bhva Sutta
Becoming (1)
translated from the Pali by Thanissaro Bhikkhu © 2011

Then Ven. Ananda went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said to the Blessed One, "Lord, this word, 'becoming, becoming' — to what extent is there becoming?"[1]
"Ananda, if there were no kamma ripening in the sensuality-property, would sensuality-becoming be discerned?"
"No, lord."
"Thus kamma is the field, consciousness the seed, and craving the moisture.[2] The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a lower property. Thus there is the production of renewed becoming in the future.
"If there were no kamma ripening in the form-property, would form-becoming be discerned?"
"No, lord."
"Thus kamma is the field, consciousness the seed, and craving the moisture. The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a middling property. Thus there is the production of renewed becoming in the future.
"If there were no kamma ripening in the formless-property, would formless-becoming be discerned?"
"No, lord."
"Thus kamma is the field, consciousness the seed, and craving the moisture. The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a refined property. Thus there is the production of renewed becoming in the future. This is how there is becoming."
Notes
1.
Notice that the Buddha, instead of giving a definition of becoming (bhva) in response to this question, simply notes that becoming occurs on three levels. Nowhere in the suttas does he define the term becoming, but a survey of how he uses the term in different contexts suggests that it means a sense of identity in a particular world of experience: your sense of what you are, focused on a particular desire, in your personal sense of the world as related to that desire. In other words, it is both a psychological and a cosmological concept. For more on this topic, see The Paradox of Becoming, Introduction and Chapter One.
2.
In this analogy, "kamma" apparently means intention and the result of intention, both past and present. This would thus cover the six sense media (SN 35.145), the first four of the aggregates (SN 22.54), and the four nutriments for consciousness (SN 12.64). As the analogy here suggests, these elements of experience create the range of possibilities for a sense of becoming. If your past and present kamma don't contain a particular possibility, a corresponding type of becoming can't be developed. The only becomings you can experience are those from within the range of possibilities provided by your kamma. Consciousness and craving locate a particular opportunity from those possibilities that, through the nourishment of craving, they develop into an actual state of becoming. A similar analogy appears in SN 22.54. For more on this topic, see The Paradox of Becoming, Chapter Two.
See also: AN 3.77.
http://www.accesstoinsight.org/tipitaka/an/an03/an03.076.than.html

AN 3.77

Anguttara Nikaya 3.77
Bhva Sutta
Becoming (2)
translated from the Pali by Thanissaro Bhikkhu © 2011

Then Ven. Ananda went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said to the Blessed One, "Lord, this word, 'becoming, becoming' — to what extent is there becoming?"[1]
"Ananda, if there were no kamma ripening in the sensuality-property, would sensuality-becoming be discerned?"
"No, lord."
"Thus kamma is the field, consciousness the seed, and craving the moisture. The intention & aspiration of living beings hindered by ignorance & fettered by craving is established in/tuned to a lower property. Thus there is the production of renewed becoming in the future.
"If there were no kamma ripening in the form-property, would form-becoming be discerned?"
"No, lord."
"Thus kamma is the field, consciousness the seed, and craving the moisture. The intention & aspiration of living beings hindered by ignorance & fettered by craving is established in/tuned to a middling property. Thus there is the production of renewed becoming in the future.
"If there were no kamma ripening in the formless-property, would formless-becoming be discerned?"
"No, lord."
"Thus kamma is the field, consciousness the seed, and craving the moisture.[2] The intention & aspiration of living beings hindered by ignorance & fettered by craving is established in/tuned to a lower property. Thus there is the production of renewed becoming in the future. This is how there is becoming."
Notes
1.
Notice that the Buddha, instead of giving a definition of becoming (bhva) in response to this question, simply notes that becoming occurs on three levels. Nowhere in the suttas does he define the term becoming, but a survey of how he uses the term in different contexts suggests that it means a sense of identity in a particular world of experience: your sense of what you are, focused on a particular desire, in your personal sense of the world as related to that desire. In other words, it is both a psychological and a cosmological concept. For more on this topic, see The Paradox of Becoming, Introduction and Chapter One.
2.
In this analogy, "kamma" apparently means intention and the result of intention, both past and present. This would thus cover the six sense media (SN 35.145), the first four of the aggregates (SN 22.54), and the four nutriments for consciousness (SN 12.64). As the analogy here suggests, these elements of experience create the range of possibilities for a sense of becoming. If your past and present kamma don't contain a particular possibility, a corresponding type of becoming can't be developed. The only becomings you can experience are those from within the range of possibilities provided by your kamma. Consciousness and craving locate a particular opportunity from those possibilities that, through the nourishment of craving, they develop into an actual state of becoming. A similar analogy appears in SN 22.54. For more on this topic, see The Paradox of Becoming, Chapter Two.
See also: AN 3.76.
http://www.accesstoinsight.org/tipitaka/an/an03/an03.077.than.html

AN 3.78

Anguttara Nikaya 3.78
Silabbata Sutta
Precept & Practice

For free distribution only.

Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Ananda, every precept & practice, every life, every holy life that is followed as of essential worth: is every one of them fruitful?"
"Lord, that is not [to be answered] with a categorical answer."
"In that case, Ananda, give an analytical answer."
"When -- by following a life of precept & practice, a life, a holy life that is followed as of essential worth -- one's unskillful mental qualities increase while one's skillful mental qualities decline: that sort of precept & practice, life, holy life that is followed as of essential worth is fruitless. But when -- by following a life of precept & practice, a life, a holy life that is followed as of essential worth -- one's unskillful mental qualities decline while one's skillful mental qualities increase: that sort of precept & practice, life, holy life that is followed as of essential worth is fruitful."
That is what Ven. Ananda said, and the Teacher approved. Then Ven. Ananda,[realizing,] "The Teacher approves of me," got up from his seat and, having bowed down to the Blessed One and circumambulating him, left.
Then not long after Ven. Ananda had left, the Blessed One said to the monks, "Monks, Ananda is in still in training, but it would not be easy to find his equal in discernment."
--------------------------------------------------------------------------------
See also: DN 16; AN 3.72; AN 4.42; AN 4.192.
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-078.html

AN 3.81

Anguttara Nikaya 3.81 (ii)
Gadrabha Sutta
The Donkey

For free distribution only.

"Monks, it is just as if a donkey were following right after a herd of cattle, saying, "I too am a cow! I too am a cow!" Its color is not that of a cow, its voice is not that of a cow, its hoof is not that of a cow, and yet it still keeps following right after the herd of cattle, saying, "I too am a cow! I too am a cow!" In the same way, there is the case where a certain monk follows right after the community of monks, saying, "I too am a monk! I too am a monk!" He doesn't have the other monks' desire for undertaking the training in heightened virtue, doesn't have their desire for undertaking the training in heightened mind (concentration), doesn't have their desire for undertaking the training in heightened discernment, and yet he still keeps following right after the community of monks, saying, "I too am a monk! I too am a monk!"
"So you should train yourselves: 'Strong will be our desire for undertaking the training in heightened virtue; strong will be our desire for undertaking the training in heightened mind (concentration); strong will be our desire for undertaking the training in heightened discernment.' That is how you should train yourselves."
--------------------------------------------------------------------------------
See also: AN 3.88; AN 3.89; AN 3.94.
--------------------------------------------------------------------------------
Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-081.html

AN 3.83

Anguttara Nikaya 3.83
Vajjiputta Sutta
The Vajjian Monk
translated from the Pali by Thanissaro Bhikkhu

On one occasion the Blessed One was living in Vesl+, in the Great Wood. Then a certain Vajjian monk approached him and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, "Lord, this recitation of more than 150 training rules comes every fortnight. [1] I cannot train in reference to them."
"Monk, can you train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment?" [2]
"Yes, lord, I can train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment."
"Then train in reference to those three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment. As you train in heightened virtue, heightened mind, & heightened discernment, your passion, aversion, & delusion — when trained in heightened virtue, heightened mind, & heightened discernment — will be abandoned. You — with the abandoning of passion, the abandoning of aversion, the abandoning of delusion — will not do anything unskillful or engage in any evil."
Later on, that monk trained in reference to heightened virtue, heightened mind, & heightened discernment. His passion, aversion, & delusion — when trained in heightened virtue, heightened mind, & heightened discernment were abandoned. He — with the abandoning of passion, the abandoning of aversion, the abandoning of delusion — did not do anything unskillful or engage in any evil.
Notes
1. This statement refers to the Pmimokkha recitation, which contains 227 rules. Some have argued that this statement is proof that the Pmimokkha currently contains some rules that it did not contain in the Buddha's time. However, this assertion ignores two points: (a) The sutta texts are notoriously vague about large numbers, and — given their manner in reporting large numbers — "more than 150" could cover anything from 150 to 250 rules. (b) The Buddha added rules to the Pmimokkha over the course of many years. This sutta may have taken place earlier in his life before the Pmimokkha had reached its current size.
2. For definitions of these trainings, see AN 3.88.
See also: AN 3.85, AN 3.86.

AN 3.85

Anguttara Nikaya 3.85
Sekhin Sutta
One in Training (1)
translated from the Pali by Thanissaro Bhikkhu

"Monks, this recitation of more than 150 training rules comes every fortnight, in reference to which sons of good families desiring the goal train themselves. [1] There are these three trainings under which all that is gathered. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment. [2]
"There is the case where a monk is wholly accomplished in virtue, moderately accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the wasting away of [the first] three fetters, he is a stream-winner, never again destined for states of woe, certain, headed for self-awakening.
"There is the case where a monk is wholly accomplished in virtue, moderately accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the wasting away of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, he is a once-returner, who — on returning only once more to this world — will put an end to stress.
"There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the wasting away of the five lower fetters, he is due to be spontaneously reborn [in the Pure Abodes], there to be totally unbound, destined never again to return from that world.
"There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, wholly accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the ending of effluents, he dwells in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now.
"Those who are partially accomplished attain a part; those who are wholly accomplished, the whole. The training rules, I tell you, are not in vain."
Notes
1. This statement refers to the Pmimokkha recitation, which contains 227 rules. Some have argued that this statement is proof that the Pmimokkha currently contains some rules that it did not contain in the Buddha's time. However, this assertion ignores two points: (a) The sutta texts are notoriously vague about large numbers, and — given their manner in reporting large numbers — "more than 150" could cover anything from 150 to 250 rules. (b) The Buddha added rules to the Pmimokkha over the course of many years. This sutta may have taken place earlier in his life before the Pmimokkha had reached its current size.
2. For definitions of these trainings, see AN 3.88.
See also: AN 3.83, AN 3.86.
http://www.accesstoinsight.org/tipitaka/an/an03/an03.085.than.html

AN 3.86

Anguttara Nikaya 3.86
Sekhin Sutta
One in Training (2)
translated from the Pali by Thanissaro Bhikkhu

"Monks, this recitation of more than 150 training rules comes every fortnight, in reference to which sons of good families desiring the goal train themselves. [1] There are these three trainings under which all that is gathered. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment. [2]
"There is the case where a monk is wholly accomplished in virtue, moderately accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules.
"With the wasting away of [the first] three fetters, he is one who has seven more times at most. Having transmigrated and wandered on among devas and human beings, he will put an end to stress.
"[Or] he is one going from good family to good family [i.e., rebirth in the human realm or any of the deva realms]. Having transmigrated and wandered on among two or three good families, he will put an end to stress.
"[Or] he is one with one seed. Having arisen only once more in the human realm, he will put an end to stress.
"[Or], with the wasting away of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, he is a once-returner who — on returning only once more to this world — will put an end to stress.
"There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules.
"With the wasting away of the five lower fetters, he is one going upstream to the Peerless [the Akanimmha heaven, the highest of the Pure Abodes.][3]
"[Or], with the wasting away of the five lower fetters, he is one unbound with fabrication [of exertion].
"[Or], with the wasting away of the five lower fetters, he is one unbound without fabrication [of exertion].
"[Or], with the wasting away of the five lower fetters, he is one unbound on arrival [in a Pure Abode]. [4]
"[Or], with the wasting away of the five lower fetters, he is one unbound in between.
"There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, wholly accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the ending of effluents, he dwells in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now.
"Those who are partially accomplished attain a part; those who are wholly accomplished, the whole. The training rules, I tell you, are not in vain."
Notes
1. This statement refers to the Pmimokkha recitation, which contains 227 rules. Some have argued that this statement is proof that the Pmimokkha currently contains some rules that it did not contain in the Buddha's time. However, this assertion ignores two points: (a) The sutta texts are notoriously vague about large numbers, and — given their manner in reporting large numbers — "more than 150" could cover anything from 150 to 250 rules. (b) The Buddha added rules to the Pmimokkha over the course of many years. This sutta may have taken place earlier in his life before the Pmimokkha had reached its current size.
2. For definitions of these trainings, see AN 3.88.
3. According to the Commentary, this category of non-returner first appears spontaneously in any of the first four levels of the five Pure Abodes — among the Aviha (Not Falling Away) devas, the Atappa (Untroubled) devas, the Sudassa (Good-looking) devas, or the Sudass+ (Clear-seeing) devas — and then appears spontaneously in progressively higher levels until reaching the highest, the Akanimmha (Peerless) Pure Abode, there to be unbound.
4. The Commentary defines this category and the following one with this example: Suppose that a non-returner appears spontaneously in the Aviha (Not Falling Away) Pure Abode, where the lifespan is 1,000 eons. If he/she attains unbinding after the first 100 eons, he/she is classed as one unbound on arrival. If he/she attains unbinding anywhere from between the first day in that Pure Abode up through the first 400 eons, he/she is classed as one unbound in between. For a non-returner appearing spontaneously in any of the higher Pure Abodes, where the lifespans get progressively longer, the same proportions would hold.
This way of classifying these two categories, however, doesn't make much sense for two reasons. (a) The sutta lists the categories in ascending order, and there's little reason to class one who takes 400 eons to attain unbinding higher than one who takes only 100 eons to do so. (b) The second category actually includes the first, so there would seem to be little reason to distinguish them as two separate categories.
It would make better sense to define the categories this way: One who attains unbinding relatively soon after arriving in a Pure Abode is one unbound on arrival. One who attains unbinding after leaving the human realm but before reaching a Pure Abode would be one unbound in between.
See also: AN 3.83, AN 3.85.
http://www.accesstoinsight.org/tipitaka/an/an03/an03.086.than.html

AN 3.88

Anguttara Nikaya 3.88
Sikkha Sutta
Trainings (1)
For free distribution only, as a gift of Dhamma

"There are these three trainings. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment.
"And what is the training in heightened virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the training in heightened virtue.
"And what is the training in heightened mind? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful [mental] qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful & alert, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the training in heightened mind.
"And what is the training in heightened discernment? There is the case where a monk discerns as it actually is that 'This is stress ... This is the origination of stress ... This is the cessation of stress ... This is the path of practice leading to the cessation of stress.' This is called the training in heightened discernment.
"These are the three trainings."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-90.html

AN 3.89

Anguttara Nikaya 3.89
Sikkha Sutta
Trainings (2)
For free distribution only, as a gift of Dhamma

"There are these three trainings. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment.
"And what is the training in heightened virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the training in heightened virtue.
"And what is the training in heightened mind? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful [mental] qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful & alert, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the training in heightened mind.
"And what is the training in heightened discernment? There is the case where a monk, through the ending of the mental fermentations, enters & remains in the fermentation-free release of awareness & release of discernment, having known & made them manifest for himself right in the here & now. This is called the training in heightened discernment.
"These are the three trainings."
Heightened virtue,
heightened mind,
heightened discernment:
persistent,
firm,
steadfast,
absorbed in jhana,
mindful,
with guarded faculties
you should practice them --
as in front,
so behind;
as behind,
so in front;
as below,
so above;
as above,
so below;
as by day,
so by night;
as by night,
so by day;
conquering all the directions
with limitless concentration.
This is called
the practice of training,
as well as the pure way of life.
[Following it,] you're called
self-awakened in the world,
enlightened,
one who's taken the path
to its end.
With the cessation of sensory consciousness
of one released in the stopping of craving,
the liberation of awareness
of one released in the stopping of craving,
is like the unbinding
of a flame.[1]
Note
1. For a discussion of this image, see The Mind Like Fire Unbound.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-91.html

AN 3.93

Anguttara Nikaya 3.93
Accayika Sutta
Urgent
For free distribution only, as a gift of Dhamma

"There are these three urgent duties of a farming householder. Which three?
"There is the case where a farming householder quickly gets his field well-plowed & well-harrowed. Having quickly gotten his field well-plowed & well-harrowed, he quickly plants the seed. Having quickly planted the seed, he quickly lets in the water & then lets it out.
"These are the three urgent duties of a farming householder. Now, that farming householder does not have the power or might [to say:] 'May my crops spring up today, may the grains appear tomorrow, and may they ripen the next day.' But when the time has come, the farming householder's crops spring up, the grains appear, and they ripen.
"In the same way, there are these three urgent duties of a monk. Which three? The undertaking of heightened virtue, the undertaking of heightened mind, the undertaking of heightened discernment. These are the three urgent duties of a monk. Now, that monk does not have the power or might [to say:] 'May my mind be released from fermentations through lack of clinging/sustenance today or tomorrow or the next day.' But when the time has come, his mind is released from fermentations through lack of clinging/sustenance.
"Thus, monks, you should train yourselves: 'Strong will be our desire for the undertaking of heightened virtue. Strong will be our desire for the undertaking of heightened mind. Strong will be our desire for the undertaking of heightened discernment.' That's how you should train yourselves."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-93.html

AN 3.94

Anguttara Nikaya 3.94
Ajaniya Sutta
The Thoroughbred

For free distribution only.

"Endowed with three characteristics, a king's excellent thoroughbred steed is worthy of a king, the wealth of a king, and counts as one of the king's own limbs. Which three? There is the case where a king's excellent thoroughbred steed is consummate in beauty, consummate in strength, and consummate in speed. Endowed with these three characteristics is a king's excellent thoroughbred steed worthy of a king, the wealth of a king, and counts as one of the king's own limbs.
"In the same way, a monk endowed with these three qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world. Which three? There is the case where a monk is consummate in beauty, consummate in strength, and consummate in speed.
"And how is a monk consummate in beauty? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is how a monk is consummate in beauty.
"And how is a monk consummate in strength? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is how a monk is consummate in strength.
"And how is a monk consummate in speed? There is the case where a monk discerns as it actually is present that 'This is stress.' He discerns as it actually is present that 'This is the origination of stress.' He discerns as it actually is present that 'This is the cessation of stress.' He discerns as it actually is present that 'This is the path of practice leading to the cessation of stress.' This is how a monk is consummate in speed.
"Endowed with these three qualities is a monk worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world."
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See also: AN 3.81(ii); AN 5.139; AN 5.140.
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-094.html

AN 3.99

Anguttara Nikaya 3.99
Lonaphala Sutta
The Salt Crystal
For free distribution only, as a gift of Dhamma

Translator's Note: For a discussion of this discourse in the general context of the Buddha's teaching on kamma (karma), see "Kamma & the Ending of Kamma" in The Wings to Awakening.

"Monks, for anyone who says, 'In whatever way a person makes kamma, that is how it is experienced,' there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, 'When a person makes kamma to be felt in such & such a way, that is how its result is experienced,' there is the living of the holy life, there is the opportunity for the right ending of stress.
"There is the case where a trifling evil deed done by a certain individual takes him to hell. There is the case where the very same sort of trifling deed done by another individual is experienced in the here & now, and for the most part barely appears for a moment.
"Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.
"Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the unlimited. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
"Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?"
"Yes, lord. Why is that? There being only a small amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink."
"Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?"
"No, lord. Why is that? There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink."
"In the same way, there is the case where a trifling evil deed done by one individual [the first] takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.
"Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.
"Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the unlimited. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
"There is the case where a certain person is thrown into jail for half a dollar (kahapana), is thrown into jail for a dollar, is thrown into jail for one hundred dollars. And there is the case where another person is not thrown into jail for half a dollar, is not thrown into jail for a dollar, is not thrown into jail for one hundred dollars. Now what sort of person is thrown into jail for half a dollar ... for a dollar ... for one hundred dollars? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who is thrown into jail for half a dollar ... for a dollar ... for one hundred dollars. And what sort of person is not thrown into jail for half a dollar ... for a dollar ... for one hundred dollars? There is the case where a person is wealthy, with many belongings, many possessions. This is the sort of person who is not thrown into jail for half a dollar ... for a dollar ... for one hundred dollars.
"In the same way, there is the case where a trifling evil deed done by one individual takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.
"Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.
"Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the unlimited. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
"It's just as when a goat butcher is empowered to beat or bind or slay or treat as he likes a certain person who steals a goat, but is not empowered to beat or bind or slay or treat as he likes another person who steals a goat. Now, when what sort of person has stolen a goat is the goat butcher empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who, when he has stolen a goat, the goat butcher is empowered to beat or bind or slay or treat as he likes. And when what sort of person has stolen a goat is the goat butcher not empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is wealthy, with many belongings, many possessions; a king or a king's minister. This is the sort of person who, when he has stolen a goat, the goat butcher is not empowered to beat or bind or slay or treat as he likes. All he can do is go with his hands clasped before his heart and beg: 'Please, dear sir, give me a goat or the price of a goat.'
"In the same way, there is the case where a trifling evil deed done by one individual takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.
"Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.
"Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the unlimited. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.
"Monks, for anyone who says, 'In whatever way a person makes kamma, that is how it is experienced,' there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, 'When a person makes kamma to be felt in such & such a way, that is how its result is experienced,' there is the living of the holy life, there is the opportunity for the right ending of stress."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-101.html

AN 3.100 (i-x)

Anguttara Nikaya 3.100 (i-x)
Pansadhovaka Sutta[1]
The Dirt-washer
For free distribution only, as a gift of Dhamma

"There are these gross impurities in gold: dirty sand, gravel, & grit. The dirt-washer or his apprentice, having placed [the gold] in a vat, washes it again & again until he has washed them away.
"When he is rid of them, there remain the moderate impurities in the gold: coarse sand & fine grit. He washes the gold again & again until he has washed them away.
"When he is rid of them, there remain the fine impurities in the gold: fine sand & black dust. The dirt-washer or his apprentice washes the gold again & again until he has washed them away.
"When he is rid of them, there remains just the gold dust. The goldsmith or his apprentice, having placed it in a crucible, blows on it again & again to blow away the dross. The gold, as long as it has not been blown on again & again to the point where the impurities are blown away, as long as it is not refined & free from dross, is not pliant, malleable, or luminous. It is brittle and not ready to be worked. But there comes a time when the goldsmith or his apprentice has blown on the gold again & again until the dross is blown away. The gold, having been blown on again & again to the point where the impurities are blown away, is then refined, free from dross, plaint, malleable, & luminous. It is not brittle, and is ready to be worked. Then whatever sort of ornament he has in mind -- whether a belt, an earring, a necklace, or a gold chain -- the gold would serve his purpose.
"In the same way, there are these gross impurities in a monk intent on heightened mind: misconduct in body, speech, & mind. These the monk -- aware & able by nature -- abandons, destroys, dispels, wipes out of existence. When he is rid of them, there remain in him the moderate impurities: thoughts of sensuality, ill will, & harmfulness. These he abandons, destroys, dispels, wipes out of existence. When he is rid of them there remain in him the fine impurities: thoughts of his caste, thoughts of his home district, thoughts related to not wanting to be despised. These he abandons, destroys, dispels, wipes out of existence.
"When he is rid of them, there remain only thoughts of the Dhamma. His concentration is neither calm nor refined, it has not yet attained serenity or unity, and is kept in place by the fabrication of forceful restraint. But there comes a time when his mind grows steady inwardly, settles down, grows unified & concentrated. His concentration is calm & refined, has attained serenity & unity, and is no longer kept in place by the fabrication of forceful restraint.
"And then whichever of the higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.
"If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. He can witness this for himself whenever there is an opening.
"If he wants, he hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far. He can witness this for himself whenever there is an opening.
"If he wants, he knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. He can witness this for himself whenever there is an opening.
"If he wants, he recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion,[recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he remembers his manifold past lives in their modes and details. He can witness this for himself whenever there is an opening.
"If he wants, he sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself whenever there is an opening.
"If he wants, then through the ending of the mental effluents, he remains in the effluent-free release of awareness and release of discernment, having known and made them manifest for himself right in the here and now. He can witness this for himself whenever there is an opening."

Note
1. The traditional title for this sutta (Sangha Sutta) has nothing to do with its content. Thus I have given it a new title. -- The translator.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-100-1.html

AN 3.100.1–10

Anguttara Nikaya 3.100.1–10
The Refinement of the Mind – I
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are, O monks, gross impurities in gold, such as earth and sand, gravel and grit. Now the goldsmith or his apprentice first pours the gold into a trough and washes, rinses and cleans it thoroughly. When he has done this, there still remain moderate impurities in the gold, such as fine grit and coarse sand. Then the goldsmith or his apprentice washes, rinses and cleans it again. When he has done this, there still remain minute impurities in the gold, such as fine sand and black dust. Now the goldsmith or his apprentice repeats the washing, and thereafter only the gold dust remains.
He now pours the gold into a melting pot, smelts it and melts it together. But he does not yet take it out from the vessel, as the dross has not yet been entirely removed [80] and the gold is not yet quite pliant, workable, and bright; it is still brittle and does not yet lend itself easily to moulding. But a time comes when the goldsmith or his apprentice repeats the melting thoroughly, so that the flaws are entirely removed. The gold is now quite pliant, workable, and bright, and it lends itself easily to moulding. Whatever ornament the goldsmith now wishes to make of it, be it a diadem, earrings, a necklace or a golden chain, the gold can now be used for that purpose.
It is similar, monks, with a monk devoted to the training in the higher mind: there are in him gross impurities, namely, bad conduct of body, speech, and mind. Such conduct an earnest, capable monk abandons, dispels, eliminates, and abolishes.
When he has abandoned these, there are still impurities of a moderate degree that cling to him, namely, sensual thoughts, thoughts of ill will, and violent thoughts. [81] Such thoughts an earnest, capable monk abandons, dispels, eliminates, and abolishes.
When he has abandoned these, there are still some subtle impurities that cling to him, namely, thoughts about his relatives, his home country, and his reputation. Such thoughts an earnest, capable monk abandons dispels, eliminates, and abolishes.
When he has abandoned these, there still remain thoughts about higher mental states experienced in meditation. [82] That concentration is not yet peaceful and sublime; it has not attained to full tranquillity, nor has it achieved mental unification; it is maintained by strenuous suppression of the defilements.
But there comes a time when his mind becomes inwardly steadied, composed, unified, and concentrated. That concentration is then calm and refined; it has attained to full tranquillity and achieved mental unification; it is not maintained by strenuous suppression of the defilements.
Then, to whatever mental state realisable by direct knowledge he directs his mind, he achieves the capacity of realising that state by direct knowledge, whenever the necessary conditions obtain. [83]
“If he wishes: ’May I wield the various kinds of spiritual power: having been one, may I become many; having been many, may I become one; may I appear and vanish; go unhindered through a wall, through a rampart, through a mountain as if through space; dive in and out of the earth as if it were water; walk on water without sinking as if it were earth; travel through the sky like a bird while seated cross-legged; touch and stroke with my hand the moon and sun, so powerful and mighty; exercise mastery with my body even as far as the Brahma-world’—he achieves the capacity of realising that state by direct knowledge, whenever the necessary conditions obtain.
“If he wishes: ’With the divine ear element, which is purified and surpasses the human, may I hear both kinds of sounds, the divine and human, those that are far as well as near’—he achieves the capacity of realising that state by direct knowledge, whenever the necessary conditions obtain.
If he wishes: “May I understand the minds of other beings, of other persons, having encompassed them with my own mind. May I understand a mind with lust as a mind with lust; a mind without lust as a mind without lust; a mind with hatred as a mind with hatred; a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated”—he achieves the capacity of realising that state by direct knowledge, whenever the necessary conditions obtain.
If he wishes, “May I recollect my manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion thus: ’There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifespan; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifespan; passing away from there, I was reborn here.’ May I thus recollect my manifold past abodes with their modes and details”—he achieves the capacity of realising that state by direct knowledge, whenever the necessary conditions obtain.
If he wishes, “With the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma thus: ’These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma”—he achieves the capacity of realising that state by direct knowledge, whenever the necessary conditions obtain.
If he wishes, “By the destruction of the taints, may I in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realising it for myself with direct knowledge”—he achieves the capacity of realising that state by direct knowledge, whenever the necessary conditions obtain.
Notes
80. The editions of the Pli text show here various and uncertain readings, but as the meaning is clear enough a simplified, free rendering has been given.
81. Kmavitakka, bypdavitakka, vihiCsvitakka. These are identical with the three wrong thoughts or wrong intentions, to be overcome by right intention, the second factor of the Noble Eightfold Path. See too Texts AN 4.11, 128, AN 10:20.
82. Dhammavitakka. This translation is based on the explanation of A-a, which takes this expression to refer to the ten corruptions of insight meditation (dasa vipassankpakkiles); see Vism XX, 105–28. A similar explanation is given of dhammuddhacca, “agitation about higher states,” in AN 4.170. It may, however, be possible to understand dhammavitakka simply as reflections about the Teaching.
83. Sati sati yatane. This refers to the preliminary conditions required for the attainments to follow, namely, the six “super-knowledges” (abhiññ). Five of these are mundane; the sixth is the supramundane attainment of arahantship, here called the destruction of the taints (savakkhaya). The necessary condition for the five super-knowledges is mastery over the fourth jhna; the foundation for arahantship is the development of insight based on concentration. For a detailed explanation of the five mundane super-knowledges, see Vism Ch. XII and XIII.

AN 3.100 (xi-xv)

Anguttara Nikaya 3.100 (xi-xv)
Nimitta Sutta[1]
Themes
For free distribution only, as a gift of Dhamma

"A monk intent on heightened mind should attend periodically to three themes: he should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly centered for the stopping of the fermentations. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, & not brittle. It is rightly centered for the stopping of the fermentations.
"Just as if a goldsmith or goldsmith's apprentice were to set up a smelter. Having set up the smelter, he would fire the receptacle. Having fired the receptacle, he would take hold of some gold with his tongs and place it in the receptacle. Periodically he would blow on it, periodically sprinkle it with water, periodically examine it closely. If he were solely to blow on it, it is possible that the gold would burn up. If he were solely to sprinkle it with water, it is possible that the gold would grow cold. If he were solely to examine it closely, it is possible that the gold would not come to full perfection. But when he periodically blows on it, periodically sprinkles it with water, periodically examines it closely, the gold becomes pliant, malleable, & luminous. It is not brittle, and is ready to be worked. Then whatever sort of ornament he has in mind -- whether a belt, an earring, a necklace, or a gold chain -- the gold would serve his purpose.
"In the same way, a monk intent on heightened mind should attend periodically to three themes: he should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly centered for the stopping of the fermentations. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, and not brittle. It is rightly centered for the stopping of the fermentations.
"And then whichever of the higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.
"If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. He can witness this for himself whenever there is an opening.
"If he wants, he hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far. He can witness this for himself whenever there is an opening.
"If he wants, he knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. He can witness this for himself whenever there is an opening.
"If he wants, he recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion,[recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he remembers his manifold past lives in their modes and details. He can witness this for himself whenever there is an opening.
"If he wants, he sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself whenever there is an opening.
"If he wants, then through the ending of the mental effluents, he remains in the effluent-free release of awareness and release of discernment, having known and made them manifest for himself right in the here and now. He can witness this for himself whenever there is an opening."

Note
1. The traditional title for this sutta (Samugatta Sutta: Arising-ness) has nothing to do with its content. Thus I have given it a new title. -- The translator.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-100-2.html

AN 3.100.11-15

Anguttara Nikaya 3.100.11-15
The Refinement of the Mind – II
translated by Nyanaponika Thera and Bhikkhu Bodhi

A monk devoted to the training in the higher mind should from time to time give attention to three items. [84] He should from time to time give attention to the item of concentration, from time to time to the item of energetic effort, from time to time to the item of equanimity. [85]
If a monk devoted to the training in the higher mind should give exclusive attention to the item of concentration, it is possible that his mind may fall into indolence. If he should give exclusive attention to the item of energetic effort, it is possible that his mind may fall into restlessness. If he should give exclusive attention to the item of equanimity, it is possible that his mind will not be well concentrated for the destruction of the taints.
But if, from time to time, he gives attention to each of these three items, then his mind will be pliant, workable, lucid, and not unwieldy, and it will be well concentrated for the destruction of the taints.
Suppose a goldsmith or his apprentice builds a furnace, lights a fire in its opening, takes the gold with a pair of tongs, and puts it into the furnace. From time to time he blows on it, from time to time he sprinkles water on it, from time to time he just looks on. [86] If the goldsmith were to blow on the gold continuously it might be heated too much. If he continuously sprinkled water on it, it would be cooled. If he were only to look at it, the gold would not come to perfect refinement. But if, from time to time, the goldsmith attends to each of these three functions, the gold will become pliant, workable, and bright, and it can easily be moulded. Whatever ornaments the goldsmith wishes to make of it, be it a diadem, earrings, a necklace, or a golden chain, the gold can now be used for that purpose.
Similarly there are those three items to which a monk devoted to the training in the higher mind should give attention from time to time, namely, the items of concentration, energetic effort, and equanimity. If he gives regular attention to each of them, then his mind will become pliant, workable, lucid, and not unwieldy, and it will be well concentrated for the destruction of the taints.
To whatever mental state realisable by direct knowledge he directs his mind, he achieves the capacity of realising that state by direct knowledge, whenever the necessary conditions obtain.
Notes
84. In Ee this discourse is included in Sutta No. 100, i.e. linked to our preceding AN 3.100.1–10. There is, however, little doubt that it is a separate sutta, and it appears as such in Be as well as in A-a.
85. Upekkhnimitta. This refers to the detached observation and examination of the meditative state of mind. A-a: He examines the speed or velocity of knowledge (ñGajavaC upekkheyya), i.e. the penetrative intensity of insight.
86. Ajjhupekkhati. This refers to the third item, upekkh, equanimity, which literally means “onlooking,” i.e. detached observation or examination.

AN 3.101.1-2

Anguttara Nikaya 3.101.1-2
Gratification, Danger and Escape – I
translated by Nyanaponika Thera and Bhikkhu Bodhi

Before my enlightenment, O monks, when I was still a bodhisatta, this thought occurred to me: “What is the gratification in the world, what is the danger in the world, and what is the escape from the world?” [87] Then I thought: “Whatever joy and happiness there is in the world, that is the gratification in the world; that the world is impermanent, pervaded by suffering and subject to change, that is the danger in the world; the removal and abandoning of desire and lust for the world, that is the escape from the world.”
So long, monks, as I did not fully understand, as they really are, the world’s gratification as gratification, its danger as danger, and the escape from the world as escape, for so long I did not claim that I had awakened to the unsurpassed perfect enlightenment in this world with its devas, Mra and Brahm, in this generation with its ascetics and brahmins, its devas and humans.
But when I had fully understood all this, then I claimed that I had awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans. The knowledge and vision arose in me: “Unshakeable is the liberation of my mind; this is my last birth; there is now no further re-becoming.”
Notes
87. These three terms, which often appear together in the texts, are in Pli: assda, d+nava, nissaraGa. The commentaries relate them to the Four Noble Truths thus: “danger” indicates the truth of suffering; “gratification,” the truth of the origin (for pleasure is the stimulus for craving, the true origin of suffering); and “escape,” the truth of the cessation of suffering, or Nibbna. Although the fourth truth, the truth of the path, is not explicitly mentioned in the triad, it is implied as the means of escape.

AN 3.101.3

Anguttara Nikaya 3.101.3
Gratification, Danger and Escape – II
translated by Nyanaponika Thera and Bhikkhu Bodhi

I went in search of the gratification in the world, O monks. Whatever gratification there is in the world, that I have found; and in how far there is gratification in the world, that I have clearly seen by wisdom.
I went in search of the danger in the world. Whatever danger there is in the world, that I have found; and in how far there is danger in the world, that I have clearly seen by wisdom.
I went in search of an escape from the world. That escape from the world I have found; and in how far there is an escape from the world, that I have clearly seen by wisdom.

AN 3.102

Anguttara Nikaya 3.102
Gratification, Danger and Escape – III
translated by Nyanaponika Thera and Bhikkhu Bodhi

If, monks, there were no gratification in the world, beings would not become attached to the world. But as there is gratification in the world, beings become attached to it.
If there were no danger in the world, beings would not become disenchanted with the world. But as there is danger in the world, beings become disenchanted with it.
If there were no escape from the world, beings could not escape from the world. But as there is an escape from the world, beings can escape from it.

AN 3.105

Anguttara Nikaya 3.105
Kuta Sutta
The Peak of the Roof

For free distribution only.

Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed to him, sat to one side. As he was sitting there, the Blessed One said to him: "Householder, when the mind is unprotected, bodily actions are unprotected as well, verbal actions are unprotected as well, mental actions are unprotected as well. When one's bodily actions, verbal actions, & mental actions are unprotected, one's bodily actions get soggy, one's verbal actions get soggy, one's mental actions get soggy. When one's bodily actions, verbal actions, & mental actions are soggy, one's bodily actions... verbal actions... mental actions rot. When one's bodily actions, verbal actions, & mental actions rot, one's death is not auspicious, the mode of one's dying not good.
"Just as when a peak-roofed house is poorly roofed: The peak of the roof is unprotected, the roof beams are unprotected, the walls are unprotected. The peak of the roof... the roof beams... the walls get soggy. The peak of the roof... the roof beams... the walls then rot.
"In the same way, when the mind is unprotected, bodily actions... verbal actions... mental actions are unprotected as well... One's bodily... verbal... mental actions get soggy... One's bodily... verbal... mental actions rot. When one's bodily actions, verbal actions, & mental actions rot, one's death is not auspicious, the mode of one's dying not good.
"Now, when the mind is protected, bodily actions are protected as well, verbal actions are protected as well, mental actions are protected as well. When one's bodily actions, verbal actions, & mental actions are protected, one's bodily actions... verbal actions... mental actions don't get soggy. When one's bodily actions, verbal actions, & mental actions aren't soggy, one's bodily actions... verbal actions... mental actions don't rot. When one's bodily actions, verbal actions, & mental actions don't rot, one's death is auspicious, the mode of one's dying is good.
"Just as when a peak-roofed house is well roofed: The peak of the roof is protected, the roof beams are protected, the walls are protected. The peak of the roof... the roof beams... the walls don't get soggy. The peak of the roof... the roof beams... the walls don't rot.
"In the same way, when the mind is protected, bodily actions... verbal actions... mental actions are protected as well... One's bodily... verbal... mental actions don't get soggy... One's bodily... verbal... mental actions don't rot. When one's bodily actions, verbal actions, & mental actions don't rot, one's death is auspicious, the mode of one's dying is good."
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-105.html

AN 3.123

Anguttara Nikaya 3.123
Moneyya Sutta
Sagacity
For free distribution only, as a gift of Dhamma

From That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, translated by Thanissaro Bhikkhu.

"Monks, there are these three forms of sagacity. What three? Bodily sagacity, verbal sagacity, and mental sagacity.
"And what is bodily sagacity? There is the case where a monk abstains from taking life, abstains from theft, abstains from unchastity. This is called bodily sagacity.
"And what is verbal sagacity? There is the case where a monk abstains from lying, abstains from divisive tale-bearing, abstains from harsh language, abstains from idle chatter. This is called verbal sagacity.
"And what is mental sagacity? There is the case where a monk who -- with the wasting away of the mental effluents -- remains in the effluentless release of awareness and release of discernment, having known and made them manifest for himself right in the here and now. This is called mental sagacity.
"These, monks, are the three forms of sagacity." A sage in body, a sage in speech,    A sage in mind, without effluent:A sage consummate in sagacity    is said to have abandoned        everything.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-123.html

AN 3.126

Anguttara Nikaya 3.126
Gotamaka-cetiya
At Gotamaka Shrine
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying near Vesali at Gotamaka Shrine. There he addressed the monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "It's through direct knowledge that I teach the Dhamma, not without direct knowledge. It's with a cause that I teach the Dhamma, not without a cause. It's with marvels that I teach the Dhamma, not without marvels.[1] Because I teach the Dhamma through direct knowledge and not without direct knowledge, because I teach the Dhamma with a cause and not without a cause, because I teach the Dhamma with marvels and not without marvels, there is good reason for my instruction, good reason for my admonition. And that is enough for you to be content, enough for you to be gratified, enough for you to take joy that the Blessed One is rightly self-awakened, the Dhamma is well-taught by the Blessed One, and the community has practiced rightly."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. And while this explanation was being given, the ten-thousand fold cosmos quaked.

Note
1. See DN 11.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-126.html

AN 3.133

Anguttara Nikaya 3.133
Lekha Sutta
Inscriptions
For free distribution only, as a gift of Dhamma

"Monks, there are these three types of individuals to be found existing in the world. Which three? An individual like an inscription in rock, an individual like an inscription in soil, and an individual like an inscription in water.
"And how is an individual like an inscription in rock? There is the case where a certain individual is often angered, and his anger stays with him a long time. Just as an inscription in rock is not quickly effaced by wind or water and lasts a long time, in the same way a certain individual is often angered, and his anger stays with him a long time. This is called an individual like an inscription in rock.
"And how is an individual like an inscription in soil? There is the case where a certain individual is often angered, but his anger doesn't stay with him a long time. Just as an inscription in soil is quickly effaced by wind or water and doesn't last a long time, in the same way a certain individual is often angered, but his anger doesn't stay with him a long time. This is called an individual like an inscription in soil.
"And how is an individual like an inscription in water? There is the case where a certain individual -- when spoken to roughly, spoken to harshly, spoken to in an unpleasing way -- is nevertheless congenial, companionable, & courteous. Just as an inscription in water immediately disappears and doesn't last a long time, in the same way a certain individual -- when spoken to roughly, spoken to harshly, spoken to in an unpleasing way -- is nevertheless congenial, companionable, & courteous. This is called an individual like an inscription in water.
"These are the three types of individuals to be found existing in the world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-133.html

AN 3.134

Anguttara Nikaya 3.134
Dhamma-niyama Sutta
The Discourse on the Orderliness of the Dhamma
translated from the Pali by Thanissaro Bhikkhu © 1996–2012

"Monks, whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant.
"The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are inconstant.
"Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful.
"The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are stressful.
"Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.[1]
"The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All phenomena are not-self."
Note
1. The suttas are inconsistent on the question of whether Unbinding counts as a phenomenon (dhamma). Iti 90, among others, states clearly that it is. AN 10.58, however, calls Unbinding the ending of all phenomena. Snp 5.6 quotes the Buddha as calling the attainment of the goal the transcending of all phenomena, just as Snp 4.6 and Snp 4.10 state that the arahant has transcended dispassion, said to be the highest phenomenon. If the former definition applies here, Unbinding would be not-self. If the latter, the word phenomenon (as more inclusive than fabrication) would apply to the non-returner's experience of the Deathless (see AN 9.36). The arahant's experience of Unbinding would be neither self nor not-self, as it lies beyond all designations (see DN 15).

AN 3.134a

Anguttara Nikaya 3.134
The Three Characteristics of Existence
translated by Nyanaponika Thera and Bhikkhu Bodhi

Whether Tathgatas arise in the world or not, it still remains a fact, a firm and necessary condition of existence, that all formations are impermanent … that all formations are subject to suffering … that all things are non-self. [89]
A Tathgata fully awakens to this fact and penetrates it. Having fully awakened to it and penetrated it, he announces it, teaches it, makes it known, presents it, discloses it, analyses it and explains it: that all formations are impermanent, that all formations are subject to suffering, that all things are non-self.
Notes
89. Sabbe saEkhr anicc, sabbe saEkhr dukkh, sabbe dhamm anatt. On the distinction between the saEkhr or “formations” and the dhamm, “things” in general, see AN 1.141-3, n.10

AN 3.137

Anguttara Nikaya 3.134
Dhamma-niyama Sutta
The Discourse on the Orderliness of the Dhamma
For free distribution only, as a gift of Dhamma

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's park.There he addressed the monks, saying, "Monks."
"Yes, lord," the monks responded to him.
The Blessed One said, "Whether or not there is the arising of Tathagatas, this property stands -- this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant.
"The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are inconstant.
"Whether or not there is the arising of Tathagatas, this property stands -- this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful.
"The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are stressful.
"Whether or not there is the arising of Tathagatas, this property stands -- this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.
"The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All phenomena are not-self."
That is what the Blessed One said. Gratified, the monks delighted at his words.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an3-137.html

AN 3.150

Anguttara Nikaya 3.150
Happy Days
translated by Nyanaponika Thera and Bhikkhu Bodhi

Whatever beings, O monks, behave righteously by body, speech, and mind during the morning, a happy morning will be theirs.
Whatever beings behave righteously by body, speech, and mind at noon, a happy noon will be theirs.
Whatever beings behave righteously by body, speech, and mind during the evening, a happy evening will be theirs.
Truly auspicious and a festive time,
A happy morning and a joyful rising,
A precious moment and a blissful hour
Will come for those who offer alms
To the ones who lead the holy life.
On such a day, right acts in words and deeds,
Right thoughts and noble aspirations,
Bring gain to those who practise them;
Happy are those who reap such gain,
For they have grown in the Buddha’s Teaching.
May you and all your relatives
Be happy and enjoy good health!

AN 4.1

Anguttara Nikaya 4.1
Anubuddha Sutta
Understanding
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying among the Vajjians at Bhanda Village. There he addressed the monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said: "It's because of not understanding and not penetrating four things that we have wandered & transmigrated on such a long, long time, you & I. Which four?
"It's because of not understanding and not penetrating noble virtue that we have wandered & transmigrated on such a long, long time, you & I.
"It's because of not understanding and not penetrating noble concentration that we have wandered & transmigrated on such a long, long time, you & I.
"It's because of not understanding and not penetrating noble discernment that we have wandered & transmigrated on such a long, long time, you & I.
"It's because of not understanding and not penetrating noble release that we have wandered & transmigrated on such a long, long time, you & I.
"But when noble virtue is understood & penetrated, when noble concentration...noble discernment...noble release is understood & penetrated, then craving for becoming is destroyed, the guide to becoming (craving & attachment) is ended, there is now no further becoming."
That is what the Blessed One said. When the One Well-gone had said that, he -- the Teacher -- said further: Unexcelled virtue, concentration,    discernment, & release:have been understood by Gotama of glorious stature.Having known them directly,he taught the Dhamma to the monks --     the Awakened One    the Teacher who has put an end to suffering & stress,    the One with vision        totally unbound.

Revised:
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-1.html

AN 4.5

Anguttara Nikaya 4.5
Anusota Sutta
With the Flow
For free distribution only, as a gift of Dhamma

"These four types of individuals are to be found existing in the world. Which four? The individual who goes with the flow, the individual who goes against the flow, the individual who stands fast, and the one who has crossed over, gone beyond, who stands on firm ground: a brahmin.
"And who is the individual who goes with the flow? There is the case where an individual indulges in sensual passions and does evil deeds. This is called the individual who goes with the flow.
"And who is the individual who goes against the flow? There is the case where an individual doesn't indulge in sensual passions and doesn't do evil deeds. Even though it may be with pain, even though it may be with sorrow, even though he may be crying, his face in tears, he lives the holy life that is perfect & pure. This is called the individual who goes against the flow.
"And who is the individual who stands fast? There is the case where an individual, with the total ending of the first set of five fetters, is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world. This is called the individual who stands fast.
"And who is the individual who has crossed over, gone beyond, who stands on firm ground: a brahmin? There is the case where an individual, through the ending of the mental fermentations, enters & remains in the fermentation-free release of awareness & release of discernment, having known & made them manifest for himself right in the here & now. This is called the individual who has crossed over, gone beyond, who stands on firm ground: a brahmin.
"These are the four types of individuals to be found existing in the world."
People unrestrained    in sensual passions,not devoid     of passion,indulging     in sensuality:they return to birth & aging,    again & again -- seized by craving,going with the flow.
Thus the enlightened one,with mindfulness here established,    not indulging    in sensuality & evil,though it may be with pain,would abandon sensuality.    They call him    one who goes against         the flow.
Whoever, having abandoned the five defilements,        isperfect in training, not destined to fall back,skilled in awareness,with faculties composed:    he's called        one who stands fast
In one who, having known,qualities high & low    have been destroyed,    have gone to their end,    do not exist:He's called    a master of knowledge,    one who has     fulfilled the holy life,                gone to the world's end, gone
beyond.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-5.html

AN 4.10

Anguttara Nikaya 4.10
Yoga Sutta
Yokes
For free distribution only, as a gift of Dhamma

"Monks, there are these four yokes. Which four? The yoke of sensuality, the yoke of becoming, the yoke of views, & the yoke of ignorance.
"And what is the yoke of sensuality? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality, then -- with regard to sensual objects -- he is obsessed with sensual passion, sensual delight, sensual attraction, sensual infatuation, sensual thirst, sensual fever, sensual fascination, sensual craving. This is the yoke of sensuality.
"And how is there the yoke of becoming? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from becoming. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from becoming, then -- with regard to states of becoming -- he is obsessed with becoming-passion, becoming-delight, becoming-attraction, becoming-infatuation, becoming-thirst, becoming-fever, becoming-fascination, becoming-craving. This is the yoke of sensuality & the yoke of becoming.
"And how is there the yoke of views? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views, then -- with regard to views -- he is obsessed with view-passion, view-delight, view-attraction, view-infatuation, view-thirst, view-fever, view-fascination, view-craving. This is the yoke of sensuality, the yoke of becoming, & the yoke of views.
"And how is there the yoke of ignorance? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from the six sense media. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from the six sense media, then -- with regard to ignorance concerning the six sense media -- he is obsessed with not-knowing. This is the yoke of sensuality, the yoke of becoming, the yoke of views, & the yoke of ignorance.
"Conjoined with evil, unskillful mental qualities -- defiling, leading to further becoming, unhappy, resulting in suffering & stress, and in future birth, aging, & death -- one is said not to be at rest from the yoke.
"These are the four yokes.
"Now, there are these four unyokings. Which four? Unyoking from sensuality, unyoking from becoming, unyoking from views, & unyoking from ignorance.
"And what is unyoking from sensuality? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality, then -- with regard to sensual objects -- he is not obsessed with sensual passion, sensual delight, sensual attraction, sensual infatuation, sensual thirst, sensual fever, sensual fascination, sensual craving. This is unyoking from sensuality.
"And how is there unyoking from becoming? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming, then -- with regard to states of becoming -- he is not obsessed with becoming-passion, becoming-delight, becoming-attraction, becoming-infatuation, becoming-thirst, becoming-fever, becoming-fascination, becoming-craving. This is unyoking from sensuality & unyoking from becoming.
"And how is there unyoking from views? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views, then -- with regard to views -- he is not obsessed with view-passion, view-delight, view-attraction, view-infatuation, view-thirst, view-fever, view-fascination, view-craving. This is unyoking from sensuality, unyoking from becoming, & unyoking from views.
"And how is there unyoking from ignorance? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from the six sense media. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from the six sense media, then -- with regard to ignorance concerning the six sense media -- he is not obsessed with not-knowing . This is unyoking from sensuality, unyoking from becoming, unyoking from views, & unyoking from ignorance.
"Disjoined from evil, unskillful mental qualities -- defiling, leading to further becoming, unhappy, resulting in suffering & stress, and in future birth, aging, & death -- one is said to be at rest from the yoke.
"These are the four unyokings."
Joined with the yoke of sensuality
& the yoke of becoming,
joined with the yoke of views,
surrounded by ignorance,
beings go to the wandering-on,
heading to birth
& death.
But those who comprehend sensuality
& the yoke of becoming
-- entirely --
who have thrown off the yoke of views
and are dispassionate
toward ignorance,
disjoined from all yokes:
they -- their yokes overcome --
are sages
indeed.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-10.html

AN 4.11

Anguttara Nikaya 4.11
Training for Enlightenment
translated by Nyanaponika Thera and Bhikkhu Bodhi

If while walking, standing, sitting or reclining when awake, a sensual thought, a thought of ill will, or a violent thought arises in a monk, and he tolerates it, does not abandon it, dispel it, eliminate it and abolish it, that monk—who in such a manner is ever and again lacking in earnest endeavour and moral shame —is called indolent and devoid of energy.
If while a monk is walking, standing, sitting or reclining while awake, a sensual thought, a thought of ill will, or a violent thought arises in him, and he does not tolerate it but abandons it, dispels it, eliminates it and abolishes it, that monk—who in such a manner ever and again shows earnest endeavour and moral shame—is called energetic and resolute.
Whether walking or standing,
Whether sitting or lying down,
One who cherishes evil thoughts
Connected with the worldly life
Is travelling down a treacherous path,
Beguiled by delusive things.
Such a monk cannot attain
Enlightenment, the supreme goal.
Whether walking or standing,
Whether sitting or lying down,
One who overcomes these thoughts
Finds delight in stilling the mind.
Such a monk may well attain
Enlightenment, the supreme goal.

AN 4.12

Anguttara Nikaya 4.12
Training in Determination and Insight
translated by Nyanaponika Thera and Bhikkhu Bodhi

You should dwell, O monks, devoted to virtue, restrained by the restraint of the Ptimokkha, perfect in conduct and resort, seeing danger in the slightest faults. Having undertaken the training rules, you should train yourselves in them. But if a monk lives like that, what further should he do?
If while he is walking, standing, sitting, or reclining, a monk is free from greed and ill will, from sloth and torpor, from restlessness and worry, and has discarded doubt, [95] then his will has become strong and impregnable; his mindfulness is alert and unclouded; his body is calm and unexcited; his mind is concentrated and collected.
A monk who in such a manner ever and again shows earnest endeavour and moral shame is called energetic and resolute.
Controlled when walking, controlled when standing,
Controlled when sitting and lying down,
Controlled when drawing in the limbs,
Controlled when stretching out the limbs:
Above, across and below,
As far as the world extends,
A monk observes how things occur,
How aggregates arise and fall. [96]
When one thus lives ardently
Calm and quiet in demeanour,
Ever mindful, training oneself
In the practice of calming the mind,
They call a monk of such behaviour
“One who is ever resolute.”
Notes:
95. These are the five hindrances.
96. KhandhnaC udayabbayaC. This alludes to the practice of insight meditation on the arising and passing away of the five aggregates; see AN 4.41, on “the concentration that leads to the destruction of the taints.”

AN 4.13

Anguttara Nikaya 4.13
The Four Right Efforts
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are four right efforts, O monk. [97] What four?
Herein a monk rouses his will not to permit the arising of evil, unwholesome states that have not arisen—to abandon evil, unwholesome states already arisen—to arouse wholesome states that have not yet arisen—to maintain wholesome states already arisen and not allow them to disappear; he makes an effort (for it), stirs up his energy exerts his mind and strives.
Note:
97. Sammappadhna. These four occur frequently in the texts as the standard explanation of the 6th factor of the Noble Eightfold Path, i.e. Right Effort (samm-vyma). These four are also called the Effort of Avoiding, of Overcoming, of Developing and Maintaining, respectively.

AN 4.19

Anguttara Nikaya 4.19
Agati Sutta
Off Course
For free distribution only, as a gift of Dhamma

"There are these four ways of going off course. Which four? One goes off course through desire. One goes off course through aversion. One goes off course through delusion. One goes off course through fear. These are the four ways of going off course."
If you -- through desire,    aversion,        delusion,            fear -- transgress the Dhamma,your honor wanes,as in the dark fortnight,    the moon.
"There are these four ways of not going off course. Which four? One does not go off course through desire. One does not go off course through aversion. One does not go off course through delusion. One does not go off course through fear. These are the four ways of not going off course."
If you don't --through desire,    aversion,        delusion,            fear -- transgress the Dhamma,your honor waxes,as in the bright fortnight,    the moon.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-19.html

AN 4.23

Anguttara Nikaya 4.23
The Tathgata
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, the world is fully understood by the Tathgata; the Tathgata is released from the world. [98]
The origin of the world is fully understood by the Tathgata; the origin of the world is abandoned by the Tathgata.
The cessation of the world is fully understood by the Tathgata; the cessation of the world has been realised by the Tathgata.
The path to the cessation of the world is fully understood by the Tathgata; the path to the cessation of the world has been developed by the Tathgata.
Monks, in the world with its devas, Mra and Brahm, in this generation with its ascetics and brahmins, devas and humans, whatever is seen, heard, sensed and cognized, attained, searched into, pondered over by the mind—all that is fully understood by the Tathgata. That is why he is called the Tathgata.
Moreover, monks, whatever the Tathgata speaks, utters, and proclaims from the day of his perfect enlightenment up to the day when he utterly passes away into the Nibbna-element without residue left [99] —all that is just so and not otherwise. Therefore he is called the Tathgata.
Monks, as the Tathgata speaks, so he acts; as he acts, so he speaks. Therefore he is called the Tathgata.
Monks, in the whole world with its devas, Mra and Brahm, in this generation with its ascetics and brahmins, devas and humans, the Tathgata is the conqueror, unconquered, one who sees-at-will, the wielder of power. Therefore he is called the Tathgata.
By comprehending all the world,
All in the world just as it is,
From all the world he is released;
In all the world he clings to nothing.
He is the all-victorious sage,
The liberator from all bonds,
By him the highest peace was won:
Nibbna that is free of fear.
A taintless Enlightened One,
Free from all woe, with doubt destroyed,
Has made an end to all kamma,
Set free in the destruction of life’s props.
Exalted One, he is the Buddha,
The lion without compare;
For the divine and human worlds
He has set rolling the Supreme Wheel.
Therefore devas and human beings
Who go for refuge to the Buddha,
Meet him full of reverence,
The mighty one free from self-doubt.
“Tamed, of the tamed he is the best;
Calmed, of the calm he is the first;
Freed, of the free he is supreme;
Crossed over, the best of those who cross.”
So saying, they pay him reverence,
The mighty one free from self-doubt;
In all the worlds of devas and humans
There is none who ever equals you!
Notes:
98. On the designation “Tathgata,” see AN 1.121,5,6, n.7.
99. Anupdisesya nibbnadhtuy (missing in Ee). The “residue” is the five aggregates. This remains as long as the Buddha or the arahant lives, in which case he is said to abide in the “Nibbna-element with residue left,” i.e. the permanent destruction of all defilements headed by greed, hatred and delusion (see AN 3.55 and n.45). With his physical demise, the last residue of the five aggregates is discarded and he attains the Nibbna-element with no residue left; see Iti 44.

AN 4.24

Anguttara Nikaya 4.24
Kalaka Sutta
At Kalaka's Park

For free distribution only.

On once occasion the Blessed One was staying in Saketa at Kalaka's park. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded.
The Blessed One said: "Monks, whatever in the cosmos -- with its devas, Maras, & Brahmas, its generations with their contemplatives & priests royalty & common people -- is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That do I know. Whatever in the cosmos -- with its devas, Maras, & Brahmas, its generations with their contemplatives & priests, their royalty & common people -- is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That I directly know. That has been realized by the Tathagata, but in the Tathagata[1] it has not been established.[2]
"If I were to say, 'I don't know whatever in the cosmos ... is seen, heard, sensed, cognized ... pondered by the intellect,' that would be a falsehood in me. If I were to say, 'I both know and don't know whatever in the cosmos ... is seen, heard, sensed, cognized ... pondered by the intellect,' that would be just the same. If I were to say, 'I neither know nor don't know whatever in the cosmos ... is seen, heard, sensed, cognized ... pondered by the intellect,' that would be a fault in me.
"Thus, monks, the Tathagata, when seeing what is to be seen, doesn't construe an [object as] seen. He doesn't construe an unseen. He doesn't construe an [object] to-be-seen. He doesn't construe a seer.
"When hearing....
"When sensing....
"When cognizing what is to be cognized, he doesn't construe an [object as] cognized. He doesn't construe an uncognized. He doesn't construe an [object] to-be-cognized. He doesn't construe a cognizer.
Thus, monks, the Tathagata -- being the same with regard to all phenomena that can be seen, heard, sensed, & cognized -- is 'Such.' And I tell you: There's no other 'Such' higher or more sublime.
"Whatever is seen or heard or sensed
and fastened onto as true by others,
One who is Such -- among the self-fettered --
wouldn't further claim to be true or even false.
"Having seen well in advance that arrow
where generations are fastened & hung
-- 'I know, I see, that's just how it is!' --
there's nothing of the Tathagata fastened."
--------------------------------------------------------------------------------
Notes
1. Reading tathagate with the Thai edition.
2. I.e., the Tathagata hasn't taken a stance on it.
--------------------------------------------------------------------------------
See also: MN 2; MN 58; MN 63; MN 72; AN 10.93; AN 10.94; AN 10.95; AN 10.96; Ud 1.10; Ud 8.1.
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Revised: Mon 2 September 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-024.html

AN 4.28

Anguttara Nikaya 4.28
Ariya-vamsa Sutta
The Discourse on the Traditions of the Noble Ones
For free distribution only, as a gift of Dhamma

From That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, translated by Thanissaro Bhikkhu.

"These four traditions of the noble ones -- original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning -- are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & priests. Which four?
"There is the case where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He does not, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he is not agitated. Getting cloth, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old robe cloth at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.
"Furthermore, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He does not, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he is not agitated. Getting almsfood, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old almsfood at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.
"Furthermore, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He does not, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he is not agitated. Getting lodging, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old lodging at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.
"Furthermore, the monk finds pleasure & delight in developing [skillful mental qualities], finds pleasure & delight in abandoning [unskillful mental qualities]. He does not, on account of his pleasure & delight in developing & abandoning, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.
"These are the four traditions of the noble ones -- original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning -- which are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & priests.
"And furthermore, a monk endowed with these four traditions of the noble ones, if he lives in the east, conquers displeasure and is not conquered by displeasure. If he lives in the west...the north...the south, he conquers displeasure and is not conquered by displeasure. Why is that? Because the enlightened one endures both pleasure & displeasure."
This is what the Blessed One said. Having said this, he said further: Displeasure doesn't conquer the     enlightened one.Displeasure doesn't suppress     the enlightened one.The enlightened one     conquers displeasurebecause the enlightened one     endures it.
Having cast away all deeds:    Who could obstruct him?Like an ornament of finest gold:    Who is fit to find fault with him?        Even the Devas praise him,        Even by Brahma is he praised.

Related reading:
- AN 10.71

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-28.html

AN 4.31

Anguttara Nikaya 4.31
Cakka Sutta
Wheels
For free distribution only, as a gift of Dhamma

"There are these four wheels, endowed with which human beings & devas develop a four-wheeled prosperity; endowed with which human beings & devas in no long time achieve greatness & abundance in terms of wealth. Which four? Living in a civilized land, associating with people of integrity, directing oneself rightly, and having done merit in the past. These are the four wheels, endowed with which human beings & devas develop a four-wheeled prosperity; endowed with which human beings & devas in no long time achieve greatness & abundance in terms of wealth.
"If you dwell in a civilized place,
make friends with the noble ones,
rightly direct yourself,
and have made merit in the past,
there will roll to you
crops, wealth, status, honor,
& happiness."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an04/an04.031.than.html

AN 4.32

Anguttara Nikaya 4.32
Sangaha Sutta
The Bonds of Fellowship
For free distribution only, as a gift of Dhamma

"There are these four grounds for the bonds of fellowship. Which four? Generosity, kind words, beneficial help, consistency. These are the four grounds for the bonds of fellowship."
Generosity, kind words, beneficial help,
& consistency in the face of events,
in line with what's appropriate
in each case, each case.
These bonds of fellowship [function] in the world
like the linchpin in a moving cart.
Now, if these bonds of fellowship were lacking,
a mother would not receive
the honor & respect owed by her child,
nor would a father receive
what his child owes him.
But because the wise show regard
for these bonds of fellowship,
they achieve greatness
and are praised.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-32.html

AN 4.33

Anguttara Nikaya 4.33
The Lion
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, the lion, the king of beasts, comes forth from his lair in the evening. Then he stretches himself, surveys the four directions all around, and roars three times his lion’s roar, after which he sets out in search of prey.
Now whatever animals hear the lion’s roar are for the most part gripped by fear, excitement and terror. Those animals which live in holes hide in their holes; those which live in the forest resort to the forest; and the birds rise into the sky. All the royal elephants living in villages, towns or capital cities, tethered with strong leather thongs, burst and break those thongs and, voiding urine and excrement, they run here and there full of fear. So much power, O monks, has the lion, the king of beasts, over the animals, so mighty is his influence and majesty.
Just so, monks, the Tathgata arises in the world, an arahat, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. He teaches the Dhamma thus: “Such is personality, such is the origin of personality, such is the cessation of personality, such is the path leading to the cessation of personality.” [100]
Then, monks, whatever devas there be—long-lived, lovely, full of happiness, living for a long time in their lofty celestial abodes—they too, when hearing the Tathgata’s teaching of the Dhamma, are for the most part [101] gripped by fear, excitement and terror, and exclaim: “Oh, we who thought ourselves to be permanent are really impermanent. We who thought ourselves to be secure are really insecure. We who thought ourselves to be eternal are really non-eternal. So indeed we are impermanent, insecure, and non-eternal, and are within the sphere of personality.” [102]
So much power, O monks, has the Tathgata over the world with its devas, so mighty is his influence and majesty.
Notes:
100. Sakkya, “personality,” is a collective designation for the five aggregates (see AN 3.47, n.42). The word is derived from sat in the sense of existing and kya in the sense of a mass, i.e. a mass of bodily and mental processes which are impermanent and without an abiding self. Since, in the explanation of the first noble truth, the Buddha states that the five aggregates are suffering, this implies that “personality” can be used to represent the first noble truth, as is done in the present exposition.
101. A-a: Who are those excepted here (by the word “mostly”)? Those devas who are noble disciples. As they have destroyed the taints, fear and terror do not arise in their minds.
102. A-a: Thus when the Fully Enlightened One teaches them the Dhamma showing the faults in the round of becoming, stamped with the three characteristics (impermanence, suffering, non-self), the “fear arisen through knowledge” (ñGa-bhaya) descends on them.

AN 4.34

Anguttara Nikaya 4.34
The Best Kinds of Faith
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, there are four best kinds of faith. What four?
Monks, among all living beings—be they footless or two-footed, with four feet or many feet, with form or formless, percipient, non-percipient or neither-percipient-nor-non-percipient [103] —the Tathgata, the Arahant, the Fully Enlightened One, is reckoned the best of them all. Those who have faith in the Buddha have faith in the best; and for those who have faith in the best, the best result will be theirs. [104]
Monks, among all things conditioned, the Noble Eightfold Path is reckoned to be the best of them all. [105] Those who have faith in the Noble Eightfold Path have faith in the best; and for those who have faith in the best, the best result will be theirs.
Monks, among things conditioned and unconditioned, dispassion is reckoned to be the best of them all: the crushing of all infatuation, the removal of thirst, the uprooting of attachment, the cutting off of the round (of rebirth), the destruction of craving, dispassion, Nibbna. [106] Those who have faith in the Dhamma of dispassion have faith in the best; and for those who have faith in the best, the best result will be theirs.
Monks, among all (religious) orders or communities, the Sangha of the Tathgata’s disciples is reckoned to be the best, that it to say, the four pairs of noble persons, the eight noble individuals; this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. [107] Those who have faith in the Sangha have faith in the best; and for those who have faith in the best, the best result will be theirs.
These, O monks, are the four best kinds of faith.
Notes:
103. Those beings “with form” (rkpino) are those that have material bodies; those “without form” (arkpino) are the beings of the four formless realms, who lack material bodies. The “non-percipient” beings (asaññino) are a class of beings in the form realm bereft of conscious experience; those “neither-percipient-nor-non-percipient” (nevasaññ+-nsaññino) are the denizens of the fourth formless realm. The word saññ, translated as “perception,” here stands for the entirety of consciousness and its concomitant mental factors.
104. Aggo vipko, i.e. the fruit of wholesome kamma at its best.
105. The Eightfold Path consists of eight mental factors which arise from causes and conditions and are thus conditioned phenomena (saEkhata). Though the path is the best of all conditioned states, being conditioned it is in that respect defective. It is contrasted just below with Nibbna, which is unconditioned (asaEkhata) and thus the best of everything that exists.
106. All these terms are synonyms for Nibbna, the sole unconditioned state.
107. On the eight noble individuals:
The Buddha often speaks of four principal stages of awakening culminating in unshakeable liberation of mind. Each of these stages is in turn divided into two phases: a phase of the path (magga), when the disciple is practising for the realization of a particular fruit; and a phase of the fruit (phala), the actual attainment of the corresponding stage. From these four pairs we obtain the eight types of persons who make up the Sangha of the Blessed One's noble disciples, “the unsurpassed field of merit for the world.”
The four stages are distinguished by their ability to eliminate particular clusters of fetters (saCyojana), mental defilements that keep living beings bound to the round of existence (see AN 1.200-210, n.12). The first stage of awakening is called stream-entry (sotpatti). With this attainment the disciple clearly sees the Four Noble Truths for the very first time, and thereby enters irreversibly upon the “stream of the Dhamma” that leads to Nibbna (see AN 6.97). Stream-entry is marked by the eradication of the coarsest three fetters: personality view; doubt in the Buddha and his Teaching; and wrong grasp of rules and vows. With the attainment of stream-entry the disciple is freed from the prospect of rebirth in the plane of misery and is certain to reach final liberation in a maximum of seven more lives passed either in the human world or in the heavens.
The next major stage of awakening is that of the once-returner (sakadgm+), who will be reborn only one more time in the human realm or in the sense-sphere heavens and there reach the goal. The path of once-returning does not eradicate any additional fetters, but it attenuates greed, hatred, and delusion so that they arise only sporadically and mildly. The third path, that of the non-returner (angm+), cuts off two additional fetters, sensual lust and ill will, the principal ties that keep beings bound to the sense-sphere realm. For this reason the non-returner, as the name implies, never returns to the sensuous realm but is spontaneously reborn in one of the exalted form-realm heavens called the Pure Abodes (suddhvsa), and there attains final Nibbna. The fourth and final stage of the path is that of arahantship (arahatta), which is attained by the elimination of the five subtle fetters that remain unabandoned even in the non-returner: desire for existence in the form realm and formless realm, conceit, restlessness and ignorance. See also AN 3:85, AN 8:19, AN 8:59.

AN 4.35

Anguttara Nikaya 4.35
Vassakara Sutta
With Vassakara
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying near Rajagaha at the Bamboo Grove in the Squirrels' Sanctuary. Then Vassakara the brahman, the chief minister of Magadha, went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, "Master Gotama, we declare a person endowed with four qualities to be one of great discernment, a great man. Which four?
"There is the case where he is learned.
"Whatever he hears, he immediately understands the meaning of the statement, 'This is the meaning of that statement. This is the meaning of that statement.'
"He is mindful, able to remember & recollect what was done & said a long time ago.
"He is adept in the affairs of the household life, diligent, endowed with enough ingenuity in their techniques to manage them and get them done.
"Master Gotama, we declare a person endowed with these four qualities to be one of great discernment, a great man. If you think that I am worthy of agreement, Master Gotama, may you agree with me. If you think I am worthy of criticism, criticize me."
"I neither agree with you, brahman, nor do I criticize you. I declare a person endowed with four qualities to be one of great discernment, a great man. Which four?
"There is the case, brahman, where he practices for the welfare & happiness of many people and has established many people in the noble method, i.e., the rightness of what is admirable, the rightness of what is skillful.
"He thinks any thought he wants to think, and doesn't think any thought he doesn't want to think. He wills any resolve he wants to will, and doesn't will any resolve he doesn't want to will. He has attained mastery of the mind with regard to the pathways of thought.1
"He attains — whenever he wants, without strain, without difficulty — the four jhanas that are heightened mental states, pleasant abidings in the here-&-now.
"With the ending of mental fermentations — he remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now.
"I neither agree with you, brahman, nor do I criticize you. I declare a person endowed with these four qualities to be one of great discernment, a great man."
"It's amazing, Master Gotama, and astounding, how well that has been said by Master Gotama. And I hold Master Gotama to be endowed with these same four qualities.
"Master Gotama practices for the welfare & happiness of many people and has established many people in the noble method, i.e., the rightness of what is admirable, the rightness of what is skillful.
"Master Gotama thinks whatever thought he wants to think, and doesn't think any thought he doesn't want to think. He wills any resolve he wants to will, and doesn't will any resolve he doesn't want to will. He has attained mastery of the mind with regard to the pathways of thought.
"Master Gotama attains — whenever he wants, without strain, without difficulty — the four jhanas that are heightened mental states, pleasant abidings in the here-&-now.
"Master Gotama, with the ending of mental fermentations remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now."
"Well, brahman, you have taken certainly liberties and spoken presumptuous words, but still I will respond to you.
"Yes, brahman, I practice for the welfare & happiness of many people and have established many people in the noble method, i.e., the rightness of what is admirable, the rightness of what is skillful.
"And, yes, I think whatever thought I want to think, and don't think any thought I don't want to think. I will any resolve I want to will, and don't will any resolve I don't want to will. I have attained mastery of the mind with regard to the pathways of thought.
"And, yes, I attain — whenever I want, without strain, without difficulty — the four jhanas that are heightened mental states, pleasant abidings in the here-&-now.
"And, yes, with the ending of mental fermentations I remain in the fermentation-free awareness-release & discernment-release, having directly known & realized them for myself right in the here-&-now."
He who, knowing, declared
release for all beings
from the snare of death,
welfare
for beings human & divine,
the methodical Dhamma —
seeing & hearing which,
many people grow clear & calm;
who is skilled in what is & is not the path,
his task done, fermentation-free:
is called
one of great discernment,
bearing his last body,
awake.

Note
1. See MN 20
Revised: Tuesday 2007-08-14
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AN 4.36

Anguttara Nikaya 4.36
Dona Sutta
With Dona
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was traveling along the road between Ukkattha and Setabya, and Dona the brahman was also traveling along the road between Ukkattha and Setabya. Dona the brahman saw, in the Blessed One's footprints, wheels with 1,000 spokes, together with rims and hubs, complete in all their features. On seeing them, the thought occurred to him, "How amazing! How astounding! These are not the footprints of a human being!"
Then the Blessed One, leaving the road, went to sit at the root of a certain tree — his legs crossed, his body erect, with mindfulness established to the fore. Then Dona, following the Blessed One's footprints, saw him sitting at the root of the tree: confident, inspiring confidence, his senses calmed, his mind calmed, having attained the utmost control & tranquility, tamed, guarded, his senses restrained, a naga.1 On seeing him, he went to him and said, "Master, are you a deva?"2
"No, brahman, I am not a deva."
"Are you a gandhabba?"
"No..."
"... a yakkha?"
"No..."
"... a human being?"
"No, brahman, I am not a human being."
"When asked, 'Are you a deva?' you answer, 'No, brahman, I am not a deva.' When asked, 'Are you a gandhabba?' you answer, 'No, brahman, I am not a gandhabba.' When asked, 'Are you a yakkha?' you answer, 'No, brahman, I am not a yakkha.' When asked, 'Are you a human being?' you answer, 'No, brahman, I am not a human being.' Then what sort of being are you?"
"Brahman, the fermentations by which — if they were not abandoned — I would be a deva: Those are abandoned by me, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. The fermentations by which — if they were not abandoned — I would be a gandhabba... a yakkha... a human being: Those are abandoned by me, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.
"Just like a red, blue, or white lotus — born in the water, grown in the water, rising up above the water — stands unsmeared by the water, in the same way I — born in the world, grown in the world, having overcome the world — live unsmeared by the world. Remember me, brahman, as 'awakened.'
"The fermentations by which I would go
to a deva-state,
or become a gandhabba in the sky,
or go to a yakkha-state & human-state:
Those have been destroyed by me,
ruined, their stems removed.
Like a blue lotus, rising up,
unsmeared by water,
unsmeared am I by the world,
and so, brahman,
I'm awake."

Notes
1. "Naga" is a term used to describe a great being, such as an elephant or a great, magical serpent. Buddhists adopted the term as an epithet for the Buddha and his arahant disciples.
2. Dona phrases his question in the future tense, which has led to a great deal of discussion as to what this entire dialogue means: Is he asking what the Buddha will be in a future life, or is he asking what he is right now? The context of the discussion seems to demand the second alternative — Dona wants to know what kind of being would have such amazing footprints, and the Buddha's image of the lotus describes his present state — but the grammar of Dona's questions would seem to demand the first. However, A. K. Warder, in his Introduction to Pali (p. 55), notes that the future tense is often used to express perplexity, surprise, or wonder about something in the present: "What might this be?" "What on earth is this?" This seems to be the sense of Dona's questions here. His earlier statement — "These are not the footprints of a human being" — is also phrased in the future tense, and the mood of wonder extends throughout his conversation with the Buddha.
It's also possible that the Buddha's answers to Dona's questions — which, like the questions, are put in the future tense — are a form of word-play, in which the Buddha is using the future tense in both its meanings, to refer both to his present and to his future state.
The Buddha's refusal to identify himself as a human being relates to a point made throughout the Canon, that an awakened person cannot be defined in any way at all. On this point, see MN 72, SN 22.85, SN 22.86, and the article, "A Verb for Nirvana." Because a mind with clinging is "located" by its clinging, an awakened person takes no place in any world: this is why he/she is unsmeared by the world (loka), like the lotus unsmeared by water.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an04/an04.036.than.html

AN 4.37

Anguttara Nikaya 4.37
Aparihani Sutta
No Falling Away
For free distribution only, as a gift of Dhamma

"Endowed with four qualities, a monk is incapable of falling away and is right in the presence of Unbinding. Which four?
"There is the case where a monk is consummate in virtue, guards the doors to his sense faculties, knows moderation in eating, & is devoted to wakefulness.
"And how is a monk consummate in virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is how a monk is consummate in virtue.
"And how does a monk guard the doors to his sense faculties? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or variations by which -- if he were to dwell without restraint over the faculty of the eye -- evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.
"On hearing a sound with the ear...
"On smelling an aroma with the nose...
"On tasting a flavor with the tongue...
"On feeling a tactile sensation with the body...
"On cognizing an idea with the intellect, he does not grasp at any theme or variations by which -- if he were to dwell without restraint over the faculty of the intellect -- evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect. This is how a monk guards the doors to his sense faculties.
"And how does a monk know moderation in eating? There is the case where a monk, considering it appropriately, takes his food not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, 'I will destroy old feelings [of hunger] & not create new feelings [from overeating]. Thus I will maintain myself, be blameless, & live in comfort.' This is how a monk knows moderation in eating.
"And how is a monk devoted to wakefulness? There is the case where a monk during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up the lion's posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. This is how a monk is devoted to wakefulness.
"Endowed with these four qualities, a monk is incapable of falling away and is right in the presence of Unbinding." The monk established in virtue,restrained with regard to the sense faculties,knowing moderation in food,& devoted to wakefulness:    dwelling thus ardently,    day & night, untiring,    he develops skillful qualities    for the attainment of rest from the yoke.The monk delighting in heedfulnessand seeing danger in heedlessnessis incapable of falling away,is right in the presence of Unbinding.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-37.html

AN 4.41

Anguttara Nikaya 4.41
Samadhi Sutta
Concentration
For free distribution only, as a gift of Dhamma

"Monks, these are the four developments of concentration. Which four? There is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now. There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision. There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. There is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
"And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful & alert, and physically sensitive to pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now.
"And what is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision? There is the case where a monk attends to the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.
"And what is the development of concentration that, when developed & pursued, leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
"And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five aggregates for sustenance/clinging: 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
"These are the four developments of concentration.
"And it was in connection with this that I stated in Punnaka's Question in the Way to the Far Shore [Snp 5.3]: 'He who has fathomedthe far & near in the world,for whom there is nothingperturbing in the world --     his vices evaporated,    undesiring, untroubled,        at peace -- he, I tell you, has crossed over birth            aging.'"

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-41.html

AN 4.42

Anguttara Nikaya 4.42
Pañha Sutta
Questions
For free distribution only, as a gift of Dhamma

"There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions."
First the categorical answer,
then the qualified,
third, the type to be counter-questioned,
& fourth, the one to be set aside.
Any monk who knows which is which,
in line with the Dhamma,
is said to be skilled
in the four types of questions:
hard to overcome, hard to beat,
profound, hard to defeat.
He knows what's worthwhile
& what's not,
proficient in (recognizing) both,
he rejects the worthless,
grasps the worthwhile.
He's called one who has broken through
to what's worthwhile,
prudent,
wise.

See also: MN 58; MN 72; SN 44.10; AN 3.78; AN 10.96.
Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/anguttara/an04-042.html

AN 4.45

Anguttara Nikaya 4.45
Rohitassa Sutta
To Rohitassa
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Then Rohitassa, the son of a deva, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One. On arrival, having bowed down to the Blessed One, he stood to one side. As he was standing there he said to the Blessed One: "Is it possible, lord, by traveling, to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away or reappear?"
"I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear."
"It is amazing, lord, and awesome, how well that has been said by the Blessed One: 'I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.' Once I was a seer named Rohitassa, a student of Bhoja, a powerful sky-walker. My speed was as fast as that of a strong archer -- well-trained, a practiced hand, a practiced sharp-shooter -- shooting a light arrow across the shadow of a palm tree. My stride stretched as far as the east sea is from the west. To me, endowed with such speed, such a stride, there came the desire: 'I will go traveling to the end of the cosmos.' I -- with a one-hundred year life, a one-hundred year span -- spent one hundred years traveling -- apart from the time spent on eating, drinking, chewing & tasting, urinating & defecating, and sleeping to fight off weariness -- but without reaching the end of the cosmos I died along the way. So it is amazing, lord, and awesome, how well that has been said by the Blessed One: 'I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.'"
[When this was said, the Blessed One responded:] "I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos. Yet it is just within this fathom-long body, with its perception & intellect, that I declare that there is the cosmos, the origination of the cosmos, the cessation of the cosmos, and the path of practice leading to the cessation of the cosmos." It's not to be reached by traveling,        the end of the cosmos --         regardless.And it's not without reaching    the end of the cosmos    that there is release    from suffering & stress.
So, truly, the wise one,an expert with regard to the cosmos,a knower of the end of the cosmos,having fulfilled the holy life,    calmed,knowing the cosmos' end,    doesn't long for this cosmos        or for any other.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-45.html

AN 4.49

Anguttara Nikaya 4.49
Vipallasa Sutta
Perversions
For free distribution only, as a gift of Dhamma

"Monks, there are these four perversions of perception, perversions of mind, perversions of view. Which four? 'Constant' with regard to the inconstant is a perversion of perception, a perversion of mind, a perversion of view. 'Pleasant' with regard to the stressful...'Self' with regard to not-self...'Attractive' with regard to the unattractive is a perversion of perception, a perversion of mind, a perversion of view. These are the four perversions of perception, perversions of mind, perversions of view.
"There are these four non-perversions of perception, non-perversions of mind, non-perversions of view. Which four? 'Inconstant' with regard to the inconstant is a non-perversion of perception, a non-perversion of mind, a non-perversion of view. 'Stressful' with regard to the stressful...'Not-self' with regard to not-self...'Unattractive' with regard to the unattractive is a non-perversion of perception, a non-perversion of mind, a non-perversion of view. These are the four non-perversions of perception, non-perversions of mind, non-perversions of view." Perceiving constancy in the inconstant,        pleasure in the stressful,        self in what's not-self,        attractiveness in the unattractive,beings, destroyed by wrong-view,go mad, out of their minds.Bound to Mara's yoke,from the yoke they find no rest.Beings go on to the wandering-on,    leading to birth & death.
But when Awakened Ones    arise in the world,    bringing light to the world,they proclaim the Dhammaleading to the stilling of stress.When those with discernment listen,    they regain their senses,seeing         the inconstant as inconstant,        the stressful as stressful,        what's not-self as not-self,        the unattractive as unattractive.Undertaking right view,    they transcend all stress & suffering.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-49.html

AN 4.50

Anguttara Nikaya 4.50
Upakkilesa Sutta
Obscurations
For free distribution only, as a gift of Dhamma

"Monks, there are these four obscurations of the sun and moon, obscured by which the sun and moon don't glow, don't shine, don't dazzle. Which four?
"Clouds are an obscuration of the sun and moon, obscured by which the sun and moon don't glow, don't shine, don't dazzle.
"Fog is an obscuration...
"Smoke and dust is an obscuration...
"Rahu, the king of the asuras,1 is an obscuration of the sun and moon, obscured by which the sun and moon don't glow, don't shine, don't dazzle.
"These are the four obscurations of the sun and moon, obscured by which the sun and moon don't glow, don't shine, don't dazzle.
"In the same way, there are four obscurations of contemplatives and brahmans, obscured by which some contemplatives and brahmans don't glow, don't shine, don't dazzle. Which four?
"There are some contemplatives and brahmans who drink alcohol and fermented liquor, who don't refrain from drinking alcohol and fermented liquor. This is the first obscuration of contemplatives and brahmans, obscured by which some contemplatives and brahmans don't glow, don't shine, don't dazzle.
"There are some contemplatives and brahmans who engage in sexual intercourse, who don't refrain from sexual intercourse. This is the second obscuration of contemplatives and brahmans, obscured by which some contemplatives and brahmans don't glow, don't shine, don't dazzle.
"There are some contemplatives and brahmans who consent to gold & silver, who don't refrain from accepting gold & silver. This is the third obscuration of contemplatives and brahmans, obscured by which some contemplatives and brahmans don't glow, don't shine, don't dazzle.
"There are some contemplatives and brahmans who maintain life through wrong livelihood, who don't refrain from wrong livelihood. This is the fourth obscuration of contemplatives and brahmans, obscured by which some contemplatives and brahmans don't glow, don't shine, don't dazzle.
"These are the four obscurations, obscured by which some contemplatives and brahmans don't glow, don't shine, don't dazzle."
Obscured by passion & aversion
— some brahmans & contemplatives —
people entrenched in ignorance,
delighting in endearing forms,
drink alcohol & fermented liquor,
engage in sexual intercourse,
unwise, consent to gold & silver,
live by means of wrong livelihood
— some brahmans & contemplatives.
These are said to be obscurations
by the Awakened One,
kinsman of the Sun.
Because of these obscurations
some brahmans & contemplatives
don't glow,
don't shine,
are impure,
dusty,
dead.2
Covered with darkness,
slaves to craving, led on,
they swell the terrible charnel ground,
they grab at further becoming.

Notes
1. Believed to be the cause of an eclipse.
2. Reading mat with the Thai edition. The Burmese edition has mag, "stupid."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an04/an04.050.than.html

AN 4.55

Anguttara Nikaya 4.55
Samajivina Sutta
Living in Tune
For free distribution only, as a gift of Dhamma

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. Then early in the morning the Blessed One put on his robes and, carrying his bowl and outer robe, went to the home of the householder, Nakula's father. On arrival, he sat down on a seat made ready. Then Nakula's father & Nakula's mother went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Nakula's father said to the Blessed One: "Lord, ever since Nakula's mother as a young girl was brought to me [to be my wife] when I was just a young boy, I am not conscious of being unfaithful to her even in mind, much less in body. We want to see one another not only in the present life but also in the life to come."
And Nakula's mother said to the Blessed One: "Lord, ever since I as a young girl was brought to Nakula's father [to be his wife] when he was just a young boy, I am not conscious of being unfaithful to him even in mind, much less in body. We want to see one another not only in the present life but also in the life to come."
[The Blessed One said:] "If both husband & wife want to see one another not only in the present life but also in the life to come, they should be in tune [with each other] in conviction, in tune in virtue, in tune in generosity, and in tune in discernment. Then they will see one another not only in the present life but also in the life to come." Husband & wife, both of them    having conviction,    being responsive,    being restrained,    living by the Dhamma,    addressing each other    with loving words:they benefit in manifold ways.    To them comes bliss.Their enemies are dejected    when both are in tune in virtue.Having followed the Dhamma here in this world,    both in tune in precepts & practices,they delight in the world of the devas,enjoying the pleasures they desire.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-55.html

AN 4.57

Anguttara Nikaya 4.57
The Gift of Food
translated by Nyanaponika Thera and Bhikkhu Bodhi

On one occasion the Blessed One was dwelling among the Koliyans, at a town called Sajjanela. One morning the Blessed One dressed, took his upper robe and bowl, and went to the dwelling of Suppavs, a Koliyan lady. [117] Having arrived there, he sat down on the seat prepared for him. Suppavs the Koliyan lady attended to the Blessed One personally and served him with various kinds of delicious food. When the Blessed One had finished his meal and had withdrawn his hand from the bowl, Suppavs the Koliyan lady sat down to one side and the Blessed One addressed her as follows:
“Suppavs, a noble woman-disciple, by giving food, gives four things to those who receive it. What four? She gives long life, beauty, happiness, and strength. By giving long life, she herself will be endowed with long life, human or divine. By giving beauty, she herself will be endowed with beauty, human or divine. By giving happiness, she herself will be endowed with happiness, human or divine. By giving strength, she herself will be endowed with strength, human or divine. A noble woman-disciple, by giving food, gives those four things to those who receive it.”
Note:
117. Suppavs is said to have been foremost among those female lay disciples who offer choice alms-food to monks. She was the mother of the arahant S+vali.

AN 4.62

Anguttara Nikaya 4.62
Anana Sutta
Debtless
For free distribution only, as a gift of Dhamma

Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: "There are these four kinds of bliss that can be attained in the proper season, on the proper occasions, by a householder enjoying the pleasures of the senses. Which four? The bliss of having, the bliss of [making use of] wealth, the bliss of debtlessness, the bliss of blamelessness.
"And what is the bliss of having? There is the case where the son of a good family has wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained. When he thinks, 'I have wealth earned through my efforts & enterprise, amassed through the strength of my arm, and piled up through the sweat of my brow, righteous wealth righteously gained,' he experiences bliss, he experiences joy. This is called the bliss of having.
"And what is the bliss of [making use of] wealth? There is the case where the son of a good family, using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained, partakes of his wealth and makes merit. When he thinks, 'Using the wealth earned through my efforts & enterprise, amassed through the strength of my arm, and piled up through the sweat of my brow, righteous wealth righteously gained, I partake of wealth and make merit,' he experiences bliss, he experiences joy. This is called the bliss of [making use of] wealth.
"And what is the bliss of debtlessness? There is the case where the son of a good family owes no debt, great or small, to anyone at all. When he thinks, 'I owe no debt, great or small, to anyone at all,' he experiences bliss, he experiences joy. This is called the bliss of debtlessness.
"And what is the bliss of blamelessness? There is the case where a noble disciple is endowed with blameless bodily kamma, blameless verbal kamma, blameless mental kamma. When he thinks, 'I am endowed with blameless bodily kamma, blameless verbal kamma, blameless mental kamma,' he experiences bliss, he experiences joy. This is called the bliss of blamelessness.
"These are the four kinds of bliss that can be attained in the proper season, on the proper occasions, by a householder enjoying the pleasures of the senses." Knowing the bliss of debtlessness,& recollecting the bliss of having,enjoying the bliss of wealth, the mortalthen sees clearly with discernment.Seeing clearly -- the wise one --         he knows both sides:that these are not worth one sixteenth-sixteenth    of the bliss of blamelessness.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-62.html

AN 4.63

Anguttara Nikaya 4.63
Respect for Parents
translated by Nyanaponika Thera and Bhikkhu Bodhi

Those families, O monks, dwell with Brahm where at home the parents are respected by their children. Those families dwell with the ancient teachers where at home the parents are respected by their children. Those families dwell with the ancient deities where at home the parents are respected by the children. Those families dwell with those worthy of worship where at home the parents are respected by their children. [118]
“Brahm ,” monks, is a term for father and mother. “The early teachers” is a term for father and mother. “The early deities” is a term for father and mother. “Those worthy of worship” is a term for father and mother. And why? Parents are of great help to their children, they bring them up, feed them and show them the world.
Note:
118. Parents are said to be similar to the ancient teachers and ancient deities (pubbcariy, pubbadevat) because they are the first teachers and spiritual guides of their children. Those “worthy of worship” are saints and sages. Cp. AN 2.32.

AN 4.67

Anguttara Nikaya 4.67
Ahina Sutta
By a Snake
For free distribution only, as a gift of Dhamma

Translator's note: This is one of the few protective charms mentioned in the Pali Canon and specifically allowed by the Buddha for monks to use (another charm, also allowed to the monks, is contained in DN 32). Note that the power of the charm is said to come, not from the words, but from the mind of good will with which they are said. It thus differs from charms taught in later forms of Buddhism, where the words themselves are said to contain power.

On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now, at that time in Savatthi a certain monk had died after having been bitten by a snake. Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to him, "Lord, just now in Savatthi a certain monk died after having been bitten by a snake."
"Then it's certain, monks, that that monk didn't suffuse the four royal snake lineages with a mind of good will. For if he had suffused the four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. Which four? The Virupakkha royal snake lineage,[1] the Erapatha royal snake lineage, the Chabyaputta royal snake lineage, the Dark Gotamaka royal snake lineage. It's certain that that monk didn't suffuse these four royal snake lineages with a mind of good will. For if he had suffused these four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. I allow you, monks, to suffuse these four royal snake lineages with a mind of good will for the sake of self-protection, self-guarding, self-preservation."
I have good will for the Virupakkhas,    good will for the Erapathas,    good will for the Chabyaputtas,    good will for the Dark Gotamakas.
I have good will for footless beings,    good will for two-footed beings,    good will for four-footed beings,    good will for many-footed beings.
May footless beings do me no harm.May two-footed beings do me no harm.May four-footed beings do me no harm.May many-footed beings do me no harm.
May all creatures,     all breathing things,        all beings    -- each & every one --     meet with good fortune.May none of them come to any evil.
Limitless is the Buddha,limitless the Dhamma,limitless the Sangha.There is a limit to creeping things:    snakes, scorpions, centipedes,     spiders, lizards, & rats.I have made this safeguard, I have made this protection.    May the beings depart.I pay homage to the Blessed One,homage to the seven rightly self-awakened ones.[2]

Notes
1. The Virupakkhas are the chiefs of the nagas, associated with the western quarter (see DN 20). The other royal lineages of snakes are nowhere else mentioned in the Pali Canon. The commentary to this discourse does not identify them.
2. The seven most recent Buddhas, including "our" Buddha, are mentioned in DN 14 & DN 32: Vipassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa, and Gotama. It's noteworthy that the concept of the seven Buddhas is associated with protective charms. For example, the heart of the charm given in DN 32 is this:
Homage to Vipassi, possessed of vision & splendor.Homage to Sikhi, sympathetic to all beings.Homage to Vessabhu, cleansed, austere.Homage to Kakusandha, crusher of Mara's host.Homage to Konagamana, the Brahmin who lived            the life perfected.Homage to Kassapa, entirely released.Homage to Angirasa [Gotama],         splendid son of the Sakyans,        who taught this Dhamma:        the dispelling of all stress & pain.Those unbound in the world,who have seen things as they are,    great ones of gentle speech,     thoroughly mature,even they pay homage to Gotama,    the benefit of human & heavenly beings,    consummate in knowledge & conduct,    the great one, thoroughly mature.We revere the Buddha Gotama,    consummate in knowledge & conduct.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-67.html

AN 4.73

Anguttara Nikaya 4.73
Sappurisa Sutta
A Person of Integrity
For free distribution only, as a gift of Dhamma

"Monks, a person endowed with these four qualities can be known as 'a person of no integrity.' Which four?
"There is the case where a person of no integrity, when unasked, reveals another person's bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points in full & in detail, without omission, without holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when asked, does not reveal another person's good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when asked, does not reveal his own bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Then again, a person of no integrity, when unasked, reveals his own good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of no integrity.'
"Monks, a person endowed with these four qualities can be known as 'a person of no integrity.'
"Now, a person endowed with these four qualities can be known as 'a person of integrity.' Which four?
"There is the case where a person of integrity, when asked, does not reveal another person's bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when unasked, reveals another person's good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when unasked, reveals his own bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points in full & in detail, without omissions, without holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Then again, a person of integrity, when asked, does not reveal his own good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points not in full, not in detail, with omissions, holding back. Of this person you may know, 'This venerable one is a person of integrity.'
"Monks, a person endowed with these four qualities can be known as 'a person of integrity.'"

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-73.html

AN 4.77

Anguttara Nikaya 4.77
Acintita Sutta
Unconjecturable
For free distribution only, as a gift of Dhamma

"There are these four unconjecturables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them. Which four?
"The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha] is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.
"The jhana-range of a person in jhana [i.e., the range of powers that one may obtain while absorbed in jhana]...
"The [precise working out of the] results of kamma...
"Conjecture about [the origin, etc., of] the world is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.
"These are the four unconjecturables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-77.html

AN 4.85

Anguttara Nikaya 4.85
Tamonata Sutta
Darkness
For free distribution only, as a gift of Dhamma

"There are these four types of people to be found existing in the world. Which four? One in darkness who is headed for darkness, one in darkness who is headed for light, one in light who is headed for darkness, and one in light who is headed for light.
"And how is one the type of person in darkness who is headed for darkness? There is the case where a person is born into a lowly family -- the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper -- a family that is poor, with little food or drink, living in hardship, where food & clothing are hard to come by. And he is ugly, misshapen, stunted, & sickly: half-blind or deformed or lame or crippled. He doesn't receive any [gifts of] food, drink, clothing, or vehicles; garlands, perfumes, or ointments; bedding, shelter, or lamps. He engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he -- on the break-up of the body, after death -- reappears in the plane of deprivation, the bad destination, the lower realms, in hell. This is the type of person in darkness who is headed for darkness.
"And how is one the type of person in darkness who is headed for light? There is the case where a person is born into a lower class family -- the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper -- a family that is poor, with little food or drink, living in hardship, where food & clothing are hard to come by. And he is ugly, misshapen, stunted, & sickly: half-blind or deformed or lame or crippled. He doesn't receive any [gifts of] food, drink, clothing, or vehicles; garlands, perfumes, or ointments; bedding, shelter, or lamps. He engages in good bodily conduct, good verbal conduct, & good mental conduct. Having engaged in good bodily conduct, good verbal conduct, & good mental conduct, he -- on the break-up of the body, after death -- reappears in the good destination, the heavenly world. This is the type of person in darkness who is headed for light.
"And how is one the type of person in light who is headed for darkness? There is the case where a person is born into an upper class family -- a noble warrior family, a priestly family, a prosperous householder family -- a family that is rich, with much wealth, with many possessions, with a great deal of money, a great many accoutrements of wealth, a great many commodities. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion. He receives [gifts of] food, drink, clothing, & vehicles; garlands, perfumes, & ointments; bedding, shelter, & lamps. He engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he -- on the break-up of the body, after death -- reappears in the plane of deprivation, the bad destination, the lower realms, in hell. This is the type of person in light who is headed for darkness.
"And how is one the type of person in light who is headed for light? There is the case where a person is born into an upper class family -- a noble warrior family, a priestly family, a prosperous householder family -- a family that is rich, with much wealth, with many possessions, with a great deal of money, a great many accoutrements of wealth, a great many commodities. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion. He receives [gifts of] food, drink, clothing, & vehicles; garlands, perfumes, & ointments; bedding, shelter, & lamps. He engages in good bodily conduct, good verbal conduct, & good mental conduct. Having engaged in good bodily conduct, good verbal conduct, & good mental conduct, he -- on the break-up of the body, after death -- reappears in the good destination, the heavenly world. This is the type of person in light who is headed for light.
"These are the four types of people to be found existing in the world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-85.html

AN 4.94

Anguttara Nikaya 4.94
Samadhi Sutta
Concentration (Tranquillity and Insight)
For free distribution only, as a gift of Dhamma

"Monks, these four types of individuals are to be found existing in world. Which four?
"There is the case of the individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment. Then there is the case of the individual who has attained insight into phenomena through heightened discernment, but not internal tranquillity of awareness. Then there is the case of the individual who has attained neither internal tranquillity of awareness nor insight into phenomena through heightened discernment. And then there is the case of the individual who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment.
"The individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment, should approach an individual who has attained insight into phenomena through heightened discernment and ask him: 'How should fabrications be regarded? How should they be investigated? How should they be seen with insight?' The other will answer in line with what he has seen & experienced: 'Fabrications should be regarded in this way. Fabrications should be investigated in this way. Fabrications should be seen in this way with insight.' Then eventually he [the first] will become one who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment.
"As for the individual who has attained insight into phenomena through heightened discernment, but not internal tranquillity of awareness, he should approach an individual who has attained internal tranquillity of awareness...and ask him, 'How should the mind be steadied? How should it be made to settle down? How should it be unified? How should it be concentrated?' The other will answer in line with what he has seen & experienced: 'The mind should be steadied in this way. The mind should be made to settle down in this way. The mind should be unified in this way. The mind should be concentrated in this way.' Then eventually he [the first] will become one who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment.
"As for the individual who has attained neither internal tranquillity of awareness nor insight into phenomena through heightened discernment, he should approach an individual who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment...and ask him, 'How should the mind be steadied? How should it be made to settle down? How should it be unified? How should it be concentrated? How should fabrications be regarded? How should they be investigated? How should they be seen with insight?' The other will answer in line with what he has seen & experienced: 'The mind should be steadied in this way. The mind should be made to settle down in this way. The mind should be unified in this way. The mind should be concentrated in this way. Fabrications should be regarded in this way. Fabrications should be investigated in this way. Fabrications should be seen in this way with insight.' Then eventually he [the first] will become one who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment.
"As for the individual who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment, his duty is to make an effort in establishing ('tuning') those very same skillful qualities to a higher degree for the ending of the (mental) fermentations.
"These are four types of individuals to be found existing in world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-94.html

AN 4.95

Anguttara Nikaya 4.95
Chavalata Sutta
The Firebrand
For free distribution only, as a gift of Dhamma

"Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices neither for his/her own benefit nor for that of others. The one who practices for the benefit of others but not for his/her own. The one who practices for his/her own benefit but not for that of others. The one who practices for his/her own benefit and for that of others.
"Just as a firebrand from a funeral pyre -- burning at both ends, covered with excrement in the middle -- is used as fuel neither in a village nor in the wilderness: I tell you that this is a simile for the individual who practices neither for his/her own benefit nor for that of others. The individual who practices for the benefit of others but not for his/her own is the higher & more refined of these two. The individual who practices for his/her own benefit but not for that of others is the highest & most refined of these three. The individual who practices for his/her own benefit and for that of others is, of these four, the foremost, the chief, the most outstanding, the highest, & supreme. Just as from a cow comes milk; from milk, curds; from curds, butter; from butter, ghee; from ghee, the skimmings of ghee; and of these, the skimmings of ghee are reckoned the foremost -- in the same way, of these four, the individual who practices for his/her own benefit and for that of other is the foremost, the chief, the most outstanding, the highest, & supreme.
"These are the four types of individuals to be found existing in the world."

Related reading:
- AN 4.96
- AN 5.20

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-95.html

AN 4.96

Anguttara Nikaya 4.96
Raga-vinaya Sutta
The Subduing of Passion
For free distribution only, as a gift of Dhamma

"Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices for his/her own benefit but not for that of others. The one who practices for the benefit of others but not for his/her own. The one who practices neither for his/her own benefit nor for that of others. The one who practices for his/her own benefit and for that of others.
"And who is the individual who practices for his/her own benefit but not for that of others? There is the case where a certain individual practices for the subduing of passion within him/herself but doesn't encourage others in the subduing of passion; practices for the subduing of aversion within him/herself but doesn't encourage others in the subduing of aversion; practices for the subduing of delusion within him/herself but doesn't encourage others in the subduing of delusion. Such is the individual who practices for his/her own benefit but not for that of others.
"And who is the individual who practices for the benefit of others but not for his/her own? There is the case where a certain individual doesn't practice for the subduing of passion within him/herself but encourages others in the subduing of passion; he/she doesn't practice for the subduing of aversion within him/herself but encourages others in the subduing of aversion; he/she doesn't practice for the subduing of delusion within him/herself but encourages others in the subduing of delusion. Such is the individual who practices for the benefit of others but not for his/her own.
"And who is the individual who practices neither for his/her own benefit nor for that of others? There is the case where a certain individual doesn't practice for the subduing of passion within him/herself and doesn't encourage others in the subduing of passion; he/she doesn't practice for the subduing of aversion within him/herself and doesn't encourage others in the subduing of aversion; he/she doesn't practice for the subduing of delusion within him/herself and doesn't encourage others in the subduing of delusion. Such is the individual who practices neither for his/her own benefit nor for that of others.
"And who is the individual who practices for his/her own benefit and for that of others? There is the case where a certain individual practices for the subduing of passion within him/herself and encourages others in the subduing of passion; practices for the subduing of aversion within him/herself and encourages others in the subduing of aversion; practices for the subduing of delusion within him/herself and encourages others in the subduing of delusion. Such is the individual who practices for his/her own benefit and for that of others.
"These are the four types of individuals to be found existing in the world."

Related reading:
- AN 4.95
- AN 5.20

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-96.html

AN 4.99

Anguttara Nikaya 4.99
Sikkha Sutta
Trainings
For free distribution only, as a gift of Dhamma

Translator's note: This sutta is one of a series explaining AN 4.95, which rates individuals of four types. The lowest is the one who doesn't practice for his own benefit or for the benefit of others. Higher than this is the person who doesn't practice for his own benefit, but does practice for the benefit of others. Higher still is the person who practices for his own benefit, but not for the benefit of others. Highest of all is the person who practices both for his own benefit and for the benefit of others. Thus, as explained in this sutta, it is best if you not only follow the precepts but can also get others to follow them as well.

"Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices for his own benefit but not for that of others. The one who practices for the benefit of others but not for his own. The one who practices neither for his own benefit nor for that of others. The one who practices for his own benefit and for that of others.
"And how is one an individual who practices for his own benefit but not for that of others? There is the case where a certain individual himself abstains from the taking of life but doesn't encourage others in undertaking abstinence from the taking of life. He himself abstains from stealing but doesn't encourage others in undertaking abstinence from stealing. He himself abstains from sexual misconduct but doesn't encourage others in undertaking abstinence from sexual misconduct. He himself abstains from lying but doesn't encourage others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness but doesn't encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit but not for that of others.
"And how is one an individual who practices for the benefit of others but not for his own? There is the case where a certain individual himself doesn't abstain from the taking of life but encourages others in undertaking abstinence from the taking of life. He himself doesn't abstain from stealing but encourages others in undertaking abstinence from stealing. He himself doesn't abstain from sexual misconduct but encourages others in undertaking abstinence from sexual misconduct. He himself doesn't abstain from lying but encourages others in undertaking abstinence from lying. He himself doesn't abstain from intoxicants that cause heedlessness but encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for the benefit of others but not for his own.
"And how is one an individual who practices neither for his own benefit nor for that of others? There is the case where a certain individual himself doesn't abstain from the taking of life and doesn't encourage others in undertaking abstinence from the taking of life. He himself doesn't abstain from stealing and doesn't encourage others in undertaking abstinence from stealing. He himself doesn't abstain from sexual misconduct and doesn't encourage others in undertaking abstinence from sexual misconduct. He himself doesn't abstain from lying and doesn't encourage others in undertaking abstinence from lying. He himself doesn't abstain from intoxicants that cause heedlessness and doesn't encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices neither for his own benefit nor for that of others.
"And how is one an individual who practices for his own benefit and for that of others? There is the case where a certain individual himself abstains from the taking of life and encourages others in undertaking abstinence from the taking of life. He himself abstains from stealing and encourages others in undertaking abstinence from stealing. He himself abstains from sexual misconduct and encourages others in undertaking abstinence from sexual misconduct. He himself abstains from lying and encourages others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness and encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit and for that of others.
"These are the four types of individuals to be found existing in the world."
See also: SN 47.19; AN 5.20; AN 4.95; AN 4.96.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an04/an04.099.than.html

AN 4.102

Anguttara Nikaya 4.102
Valahaka Sutta
Thunderheads
For free distribution only, as a gift of Dhamma

"There are these four types of thunderheads. Which four? One that thunders but doesn't rain, one that rains but doesn't thunder, one that neither thunders nor rains, and one that both thunders and rains. These are the four types of thunderheads.
"In the same way, these four types of persons resembling thunderheads are to be found existing in the world. Which four? The one that thunders but doesn't rain, the one that rains but doesn't thunder, the one that neither thunders nor rains, and the one that both thunders and rains.
"And how is one the type of person who thunders but doesn't rain? There is the case where a person has mastered the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha's teachings]. Yet he doesn't discern, as it actually is present, that 'This is stress.' He doesn't discern, as it actually is present, that 'This is the origination of stress.' He doesn't discern, as it actually is present, that 'This is the cessation of stress.' He doesn't discern, as it actually is present, that 'This is the path of practice leading to the cessation of stress.' This is the type of person who thunders but doesn't rain. This type of person, I tell you, is like the thunderhead that thunders but doesn't rain.
"And how is one the type of person who rains but doesn't thunder? There is the case where a person has not mastered the Dhamma: dialogues...question & answer sessions. Yet he does discern, as it actually is present, that 'This is stress.' He discerns, as it actually is present, that 'This is the origination of stress.' He discerns, as it actually is present, that 'This is the cessation of stress.' He discerns, as it actually is present, that 'This is the path of practice leading to the cessation of stress.' This is the type of person who rains but doesn't thunder. This type of person, I tell you, is like the thunderhead that rains but doesn't thunder.
"And how is one the type of person who neither thunders nor rains? There is the case where a person has not mastered the Dhamma: dialogues...question & answer sessions. He doesn't discern, as it actually is present, that 'This is stress'...'This is the origination of stress'...'This is the cessation of stress'...'This is the path of practice leading to the cessation of stress.' This is the type of person who neither thunders nor rains. This type of person, I tell you, is like the thunderhead that neither thunders nor rains.
"And how is one the type of person who both thunders and rains? There is the case where a person has mastered the Dhamma: dialogues...question & answer sessions. He discerns, as it actually is present, that 'This is stress'...'This is the origination of stress'...'This is the cessation of stress'...'This is the path of practice leading to the cessation of stress.' This is the type of person who both thunders and rains. This type of person, I tell you, is like the thunderhead that both thunders and rains.
"There are these four types of people to be found existing in the world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-102.html

AN 4.111

Anguttara Nikaya 4.111
Kesi Sutta
To Kesi the Horsetrainer
For free distribution only, as a gift of Dhamma

Then Kesi the horsetrainer went to the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there, the Blessed One said to him: "You, Kesi, are a trained man, a trainer of tamable horses. And how do you train a tamable horse?"
"Lord, I train a tamable horse [sometimes] with mildness,[sometimes] with harshness,[sometimes] with both mildness & harshness."
"And if a tamable horse does not submit either to a mild training or to a harsh training or to a mild & harsh training, Kesi, what do you do?"
"If a tamable horse does not submit either to a mild training or to a harsh training or to a mild and harsh training, lord, then I kill it. Why is that? [I think:] 'Don't let this be a disgrace to my lineage of teachers.' But the Blessed One, lord, is the unexcelled trainer of tamable people. How do you train a tamable person?"
"Kesi, I train a tamable person [sometimes] with mildness,[sometimes] with harshness,[sometimes] with both mildness & harshness.
"In using mildness,[I teach:] 'Such is good bodily conduct. Such is the result of good bodily conduct. Such is good verbal conduct. Such is the result of good verbal conduct. Such is good mental conduct. Such is the result of good mental conduct. Such are the devas. Such are human beings.'
"In using harshness,[I teach:] 'Such is bodily misconduct. Such is the result of bodily misconduct. Such is verbal misconduct. Such is the result of verbal misconduct. Such is mental misconduct. Such is the result of mental misconduct. Such is hell. Such is the animal womb. Such the realm of the hungry shades.'
"In using mildness & harshness,[I teach:] 'Such is good bodily conduct. Such is the result of good bodily conduct. Such is bodily misconduct. Such is the result of bodily misconduct. Such is good verbal conduct. Such is the result of good verbal conduct. Such is verbal misconduct. Such is the result of verbal misconduct. Such is good mental conduct. Such is the result of good mental conduct. Such is mental misconduct. Such is the result of mental misconduct. Such are the devas. Such are human beings. Such is hell. Such is the animal womb. Such the realm of the hungry shades.'"
"And if a tamable person does not submit either to a mild training or to a harsh training or to a mild & harsh training, what do you do?"
"If a tamable person does not submit either to a mild training or to a harsh training or to a mild & harsh training, then I kill him, Kesi."
"But it's not proper for our Blessed One to take life! And yet the Blessed One just said, 'I kill him, Kesi.'"
"It is true, Kesi, that it's not proper for a Tathagata to take life. But if a tamable person does not submit either to a mild training or to a harsh training or to a mild & harsh training, then the Tathagata does not regard him as being worth speaking to or admonishing. His knowledgeable fellows in the holy life do not regard him as being worth speaking to or admonishing. This is what it means to be totally destroyed in the Doctrine & Discipline, when the Tathagata does not regard one as being worth speaking to or admonishing, and one's knowledgeable fellows in the holy life do not regard one as being worth speaking to or admonishing."
"Yes, lord, wouldn't one be totally destroyed if the Tathagata does not regard one as being worth speaking to or admonishing, and one's knowledgeable fellows in the holy life do not regard one as being worth speaking to or admonishing.
"Magnificent, lord! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way the Blessed One has -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-111.html

AN 4.113

Anguttara Nikaya 4.113
Patoda Sutta
The Goad-stick
For free distribution only, as a gift of Dhamma

"There are these four types of excellent thoroughbred horses to be found existing in the world. Which four? There is the case where an excellent thoroughbred horse, on seeing the shadow of the goad-stick, is stirred & agitated,[thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the first type of excellent thoroughbred horse to be found existing in the world.
"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, but when his coat is pricked [with the goad stick] he is stirred & agitated,[thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the second type of excellent thoroughbred horse to be found existing in the world.
"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, or when his coat is pricked, but when his hide is pricked [with the goad stick] he is stirred & agitated,[thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the third type of excellent thoroughbred horse to be found existing in the world.
"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, or when his coat is pricked, or when his hide is pricked, but when his bone is pricked [with the goad stick] he is stirred & agitated,[thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the fourth type of excellent thoroughbred horse to be found existing in the world.
"These are the four types of excellent thoroughbred horse to be found existing in the world.
"Now, there are these four types of excellent thoroughbred persons to be found existing in the world. Which four?
"There is the case where a certain excellent thoroughbred person hears, 'In that town or village over there a man or woman is in pain or has died.' He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, on seeing the shadow of the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the first type of excellent thoroughbred person to be found existing in the world.
"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' But he himself sees a man or woman in pain or dead. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its coat is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the second type of excellent thoroughbred person to be found existing in the world.
"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' And he himself does not see a man or woman in pain or dead. But he sees one of his one blood relatives in pain or dead. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its hide is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the third type of excellent thoroughbred person to be found existing in the world.
"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' And he himself does not see a man or woman in pain or dead, nor does he see one of his one blood relatives in pain or dead. But he himself is touched by bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its bone is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the fourth type of excellent thoroughbred person to be found existing in the world.
"These are the four types of excellent thoroughbred persons to be found existing in the world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-113.html

AN 4.115

Anguttara Nikaya 4.115
Thana Sutta
Courses of Action
For free distribution only, as a gift of Dhamma

"Monks, there are these four courses of action. Which four? There is the course of action that is unpleasant to do and that, when done, leads to what is unprofitable. There is the course of action that is unpleasant to do but that, when done, leads to what is profitable. There is the course of action that is pleasant to do but that, when done, leads to what is unprofitable. There is the course of action that is pleasant to do and that, when done, leads to what is profitable.
"Now as for the course of action that is unpleasant to do and that, when done, leads to what is unprofitable, one considers it as not worth doing for both reasons: because the course of action is unpleasant to do, one considers it as not worth doing; and because the course of action, when done, leads to what is unprofitable, one considers it as not worth doing. Thus one considers it as not worth doing for both reasons.
"As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it is in light of this course of action that one may be known -- in terms of manly stamina, manly persistence, manly effort -- as a fool or a wise person. For a fool doesn't reflect, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.' So he doesn't do it, and thus the non-doing of that course of action leads to what is unprofitable for him. But a wise person reflects, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.' So he does it, and thus the doing of that course of action leads to what is profitable for him.
"As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, it is in light of this course of action that one may be known -- in terms of manly stamina, manly persistence, manly effort -- as a fool or a wise person. For a fool doesn't reflect, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.' So he does it, and thus the doing of that course of action leads to what is unprofitable for him. But a wise person reflects, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.' So he doesn't do it, and thus the non-doing of that course of action leads to what is profitable for him.
"As for the course of action that is pleasant to do and that, when done, leads to what is profitable, one considers it as worth doing for both reasons: because the course of action is pleasant to do, one considers it as worth doing; and because the course of action, when done, leads to what is profitable, one considers it as worth doing. Thus one considers it as worth doing for both reasons.
"These are the four courses of action."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-115.html

AN 4.116

Anguttara Nikaya 4.116
Four Occasions for Diligence
translated by Nyanaponika Thera and Bhikkhu Bodhi

To four matters, O monks, diligence should be applied. [124] What four?
You should give up bad conduct in deeds and cultivate good conduct in deeds. Do not be negligent in that.
You should give up bad conduct in speech and cultivate good conduct in speech. Do not be negligent in that.
You should give up bad conduct in thought and cultivate good conduct in thought. Do not be negligent in that.
You should give up wrong view and cultivate right view. Do not be negligent in that.
If a monk has given up bad conduct in deeds, speech and thought, and has cultivated good conduct in deeds, speech and thought; if he has given up wrong view and cultivated right view, he need not fear death in a future existence.
Note:
124. On diligence (appamda), see AN 1.56-59, n.6

AN 4.117

Anguttara Nikaya 4.117
For One’s Own Sake
translated by Nyanaponika Thera and Bhikkhu Bodhi

For one’s own sake, O monks, digilent mindfulness should be made the mind’s guard, and this for four reasons:
“May my mind not harbour lust for anything inducing lust!”—for this reason diligent mindfulness should be made the mind’s guard, for one’s own sake.
“May my mind not harbour hatred towards anything inducing hatred!”—for this reason diligent mindfulness should be made the mind’s guard, for one’s own sake.
“May my mind not harbour delusion concerning anything inducing delusion!”—for this reason diligent mindfulness should be made the mind’s guard, for one’s own sake.
“May my mind not be infatuated by anything inducing infatuation!” [125] —for this reason diligent mindfulness should be made the mind’s guard, for one’s own sake.
When, monks, a monk’s mind does not harbour lust for lust-inducing objects, because he is free from lust; when his mind does not harbour hatred towards hate-inducing objects, because he is free from hatred; when his mind does not harbour delusion concerning anything inducing delusion, because he is free from delusion; when his mind is not infatuated by anything inducing infatuation, because he is free from infatuation—then such a monk will not waver, shake or tremble, he will not succumb to fear, nor will he adopt the views of other ascetics. [126]
Notes:
125.Madan+yesu dhammesu. Mada: intoxication, pride. In AN 3.38 pride in one’s youth, health and life are mentioned. Vibh 350 (§§843–44) lists twenty-seven types of infatuated pride, among them: the pride of birth, clan, beauty, success, fame, ability, skill, virtue, meditative attainments, etc. This fourth item is missing in the PTS translation.
126. A-a: The arahant is indicated here.

AN 4.123

Anguttara Nikaya 4.123
Jhana Sutta
Mental Absorption (1)
For free distribution only, as a gift of Dhamma

"Monks, there are these four types of individuals to be found existing in the world. Which four?
"There is the case where an individual, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the devas of Brahma's retinue. The devas of Brahma's retinue, monks, have a life-span of an eon. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
"Again, there is the case where an individual, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Abhassara1 devas.2 The Abhassara devas, monks, have a life-span of two eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
"Again, there is the case where an individual, with the fading of rapture, he remains in equanimity, is mindful & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Subhakinha3 devas. The Subhakinha devas, monks, have a life-span of four eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
"Again, there is the case where an individual, with the abandoning of pleasure & stress — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Vehapphala4 devas. The Vehapphala devas, monks, have a life-span of 500 eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
"These are four types of individuals to be found existing in the world."

Notes
1. Lit., Radiant.
2. The Abhassara, Subhakinha, and Vehapphala devas are all Brahmas on the level of form.
3. Lit., Beautiful Black.
4. Lit., Sky-fruit.
Revised: Monday 2007-09-03
http://www.accesstoinsight.org/tipitaka/an/an04/an04.123.than.html

AN 4.124

Anguttara Nikaya 4.124
Jhana Sutta
Mental Absorption (2)
For free distribution only, as a gift of Dhamma

"Monks, there are these four types of individuals to be found existing in the world. Which four?
"There is the case where an individual, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.
"Again, there is the case where an individual... enters the second jhana... the third jhana... the fourth jhana... He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.
"These are four types of individuals to be found existing in the world."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an04/an04.124.than.html

AN 4.125

Anguttara Nikaya 4.125
Puggala Sutta
Persons
For free distribution only, as a gift of Dhamma

"Monks, there are these four types of individuals to be found existing in the world. Which four?
"There is the case where an individual keeps pervading the first direction1 — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the devas of Brahma's retinue. The devas of Brahma's retinue, monks, have a life-span of an eon. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
"Again, there is the case where an individual keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Abhassara devas.2 The Abhassara devas, monks, have a life-span of two eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.3
"Again, there is the case where an individual keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Subhakinha4 devas. The Subhakinha devas, monks, have a life-span of four eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
"Again, there is the case where an individual keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Vehapphala5 devas. The Vehapphala devas, monks, have a life-span of 500 eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
"These are four types of individuals to be found existing in the world."
Notes
1. The east.
2. Abhassara = Radiant. The Abhassara, Subhakinha, and Vehapphala devas are all Brahmas on the level of form.
3. This sutta, read in conjunction with AN 4.123, has given rise to the belief that the development of good will as an immeasurable state can lead only to the first jhana, and that the next two immeasurable states — compassion and appreciation — can lead, respectively, only to the second and third jhanas. However, as AN 8.63 shows, all four immeasurable states can lead all the way to the fourth jhana. The difference between that discourse and this lies in how the person practicing these states relates to them. In that sutta, the person deliberately uses the state as a basis for developing all the jhanas. In this sutta, the person simply enjoys the state and remains in it.
4. Lit., Beautiful Black.
5. Lit., Sky-fruit.
See also: AN 4.126
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an04/an04.125.than.html

Anguttara Nikaya 4.125
Puggala Sutta
Persons
(excerpt)
Translated from the Pali by Ñanamoli Thera
For free distribution only, by arrangement with the Buddhist Publication Society

From The Practice of Loving-kindness (Metta) (WH 7), by Ñanamoli Thera, (Kandy: Buddhist Publication Society, 1987).

...
"Here, bhikkhus, a certain person abides with his heart imbued with loving-kindness extending over one quarter, likewise the second quarter, likewise the third quarter, likewise the fourth quarter, and so above, below, around, and everywhere, and to all as to himself; he abides with his heart abundant, exalted, measureless in loving-kindness, without hostility or ill-will, extending over the all-encompassing world.
"He finds gratification in that, finds it desirable and looks to it for his well-being; steady and resolute thereon, he abides much in it, and if he dies without losing it, he reappears among the gods of a High Divinity's retinue.
"Now the gods of a High Divinity's retinue have a life-span of one aeon. An ordinary person [who has not attained the Noble Eightfold Path] stays there for his life-span; but after he has used up the whole life-span enjoyed by those gods, he leaves it all, and [according to what his past deeds may have been] he may go down even to hell, or to an animal womb, or to the ghost realm. But one who has given ear to the Perfect One stays there [in that heaven] for his life-span, and after that he has used up the whole life span enjoyed by those gods, he eventually attains complete extinction of lust, hate and delusion in that same kind of heavenly existence.
"It is this that distinguishes, that differentiates, the wise hearer who is ennobled [by attainment of the Noble Path] from the unwise ordinary man, when, that is to say, there is a destination for reappearance [after death, but an Arahant has made an end of birth].
"..."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-125.html

AN 4.126

Anguttara Nikaya 4.126
Metta Sutta
Good Will (2)
For free distribution only, as a gift of Dhamma

"Monks, there are these four types of individuals to be found existing in the world. Which four?
"There is the case where an individual keeps pervading the first direction1 — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.
"Again, there is the case where an individual keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion... appreciation... equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.
"These are four types of individuals to be found existing in the world."
Notes
1. The east.
See also: AN 4.125
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an04/an04.126.than.html

AN 4.128

Anguttara Nikaya 4.128
Four Wonderful Things
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, on the manifestation of a Tathgata, an Arahant, a Fully Enlightened One, four wonderful and marvellous things are manifested. What four?
People generally find pleasure in attachments, take delight in attachments and enjoy attachments. But when the Dhamma of non-attachment is taught by the Tathgata, people wish to listen to it, give ear, and try to understand it. This is the first wonderful and marvellous thing that appears on the manifestation of a Tathgata, an Arahant, a Fully Enlightened One.
People generally find pleasure in conceit, take delight in conceit and enjoy conceit. But when the Dhamma is taught by the Tathgata for the abolition of conceit, people wish to listen to it, give ear, and try to understand it. This is the second wonderful and marvellous thing that appears on the manifestation of a Tathgata, an Arahant, a Fully Enlightened One.
People generally find pleasure in a life of excitement, take delight in excitement and enjoy excitement. But when the peaceful Dhamma is taught by the Tathgata, people wish to listen to it, give ear, and try to understand it. This is the third wonderful and marvellous thing that appears on the manifestation of a Tathgata, an Arahant, a Fully Enlightened One.
People generally live in ignorance, are blinded by ignorance, and fettered by ignorance. But when the Dhamma is taught by the Tathgata for the abolition of ignorance, people wish to listen to it, give ear, and try to understand it. This is the fourth wonderful and marvellous thing that appears on the manifestation of a Tathgata, an Arahant, a Fully Enlightened One.
On the manifestation of a Tathgata, an Arahant, a Fully Enlightened One, these four wonderful and marvellous things become manifest.

AN 4.144

Anguttara Nikaya 4.144
Obhasa Sutta
Brightness
For free distribution only, as a gift of Dhamma

"There are these four types of brightness. Which four? The brightness of the sun, the brightness of the moon, the brightness of fire, and the brightness of discernment. These are the four types of brightness. And of these four types of brightness, the foremost is the brightness of discernment."
See also: Dhp 59; Dhp 387; Iti 59
Revised: Tuesday 2007-08-14
AN 4.126http://www.accesstoinsight.org/tipitaka/an/an04/an04.144.than.html

AN 4.159

Anguttara Nikaya 4.159
Bhikkhuni Sutta
The Nun
For free distribution only, as a gift of Dhamma

I have heard that on one occasion Ven. Ananda was staying in Kosambi, at Ghosita's Park. Then a certain nun said to a certain man, "Go, my good man, to my lord Ananda and, on arrival, bowing your head to his feet in my name, tell him, 'The nun named such-and-such, venerable sir, is sick, in pain, severely ill. She bows her head to the feet of her lord Ananda and says, "It would be good if my lord Ananda were to go to the nuns' quarters, to visit this nun out of sympathy for her."'"
Responding, "Yes, my lady," the man then approached Ven. Ananda and, on arrival, having bowed down, sat to one side. As he was sitting there he said to Ven. Ananda, "The nun named such-and-such, venerable sir, is sick, in pain, severely ill. She bows her head to the feet of her lord Ananda and says, 'It would be good if my lord Ananda were to go to the nuns' quarters, to visit this nun out of sympathy for her.'"
Ven. Ananda accepted with silence.
Then in the early morning, having put on his robes and, carrying his bowl and outer robe, he went to the nuns' quarters. The nun saw Ven. Ananda coming from afar. On seeing him, she lay down on a bed, having covered her head.
Then Ven. Ananda approached the nun and, on arrival, sat down on a prepared seat. As he was sitting there, he said to the nun: "This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.
"This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.
"This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.
"This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. The Buddha calls sexual intercourse a cutting off of the bridge.
"'This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.' Thus it was said. And in reference to what was it said? There is the case, sister, where a monk, considering it thoughtfully, takes food -- not playfully, nor for intoxication, nor for putting on bulk, nor for beautification -- but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life,[thinking,] 'Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.' Then, at a later time, he abandons food, having relied on food. 'This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.' Thus it was said, and in reference to this was it said.
"'This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.' Thus it was said. And in reference to what was it said? There is the case, sister, where a monk hears, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free release of awareness & release of discernment, having known & realized them for himself in the here & now.' The thought occurs to him, 'I hope that I, too, will -- through the ending of the fermentations -- enter & remain in the fermentation-free release of awareness & release of discernment, having known & realized them for myself in the here & now.' Then, at a later time, he abandons craving, having relied on craving. 'This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.' Thus it was said. And in reference to this was it said.
"'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus it was said. And in reference to what was it said? There is the case, sister, where a monk hears, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free release of awareness & release of discernment, having known & realized them for himself in the here & now.' The thought occurs to him, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free release of awareness & release of discernment, having known & realized them for himself in the here & now. Then why not me?' Then, at a later time, he abandons conceit, having relied on conceit. 'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus it was said, and in reference to this was it said.
"This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. The Buddha calls sexual intercourse a cutting off of the bridge."
Then the nun -- getting up from her bed, arranging her upper robe over one shoulder, and bowing down with her head at Ven. Ananda's feet -- said, "A transgression has overcome me, venerable sir, in that I was so foolish, so muddle-headed, and so unskilled as to act in this way. May my lord Ananda please accept this confession of my transgression as such, so that I may restrain myself in the future."
"Yes, sister, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to act in this way. But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the Dhamma and discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future."
That is what Ven. Ananda said. Gratified, the nun delighted in Ven. Ananda's words.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-159.html

AN 4.165

Anguttara Nikaya 4.165
Four Ways of Behaviour
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are, O monks, four ways of behaviour. What four? The way of impatience, the way of patience, the way of taming, and the way of calming.
And what, monks, is the way of impatience? If scolded, one scolds in return; if insulted, one insults in return; if abused, one abuses in return.
And what, monks, is the way of patience? If scolded, one does not scold in return; if insulted, one does not insult in return; if abused, one does not abuse in return.
And what is the way of taming? Here, on seeing a visible form with the eye, or hearing a sound with the ear, or smelling an odour with the nose, or tasting a flavour with the tongue, or touching a tactile object with the body, or cognizing a mental object with the mind, a monk does not seize upon the object’s general appearance or its details. Since, if he left his sense faculties unguarded, evil and unwholesome states of covetousness and grief might invade him, he applies himself to the restraint of the sense faculties, he guards them and achieves control over them.
And what is the way of calming? Here, a monk does not tolerate in himself any sensual thoughts, or thoughts of ill will, or thoughts of violence, nor any other evil, unwholesome states that may have arisen in him. He abandons them, dispels them, eliminates them, and abolishes them.
These, monks, are the four ways of behaviour.

AN 4.170

Anguttara Nikaya 4.170
Yuganaddha Sutta
In Tandem
For free distribution only, as a gift of Dhamma

On one occasion Ven. Ananda was staying in Kosambi, at Ghosita's monastery. There he addressed the monks, "Friends!"
"Yes, friend," the monks responded.
Ven. Ananda said: "Friends, whoever -- monk or nun -- declares the attainment of arahantship in my presence, they all do it by means of one or another of four paths. Which four?
"There is the case where a monk has developed insight preceded by tranquillity. As he develops insight preceded by tranquillity, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it -- his fetters are abandoned, his latent tendencies abolished.
"Then there is the case where a monk has developed tranquillity preceded by insight. As he develops tranquillity preceded by insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it -- his fetters are abandoned, his latent tendencies abolished.
"Then there is the case where a monk has developed tranquillity in tandem with insight. As he develops tranquillity in tandem with insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it -- his fetters are abandoned, his latent tendencies abolished.
"Then there is the case where a monk's mind has its restlessness concerning the Dhamma [Comm: the corruptions of insight] well under control. There comes a time when his mind grows steady inwardly, settles down, and becomes unified & concentrated. In him the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it -- his fetters are abandoned, his latent tendencies abolished.
"Whoever -- monk or nun -- declares the attainment of arahantship in my presence, they all do it by means of one or another of these four paths."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-170.html

AN 4.171

Anguttara Nikaya 4.171
Volition
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, when there is the body, there arise in oneself pleasure and pain caused by bodily volition. [138] When there is speech, there arise in oneself pleasure and pain caused by verbal volition. When there is mind, there arise in oneself pleasure and pain caused by mental volition. And all this is conditioned by ignorance. [139]
Monks, either on one’s own accord one constructs that bodily volitional formation whereby pleasure and pain arise in oneself; or one does so when induced by others. Either clearly knowing one constructs that bodily volitional formation whereby pleasure and pain arise in oneself; or one does so not clearly knowing. [140]
Either on one’s own accord one constructs that verbal volitional formation whereby pleasure and pain arise in oneself; or one does so when induced by others. Either clearly knowing one constructs that verbal volitional formation whereby pleasure and pain arise in oneself; or one does so not clearly knowing.
Either on one’s own accord one constructs that mental volitional formation whereby pleasure and pain arise in oneself; or one does so when induced by others. Either clearly knowing one constructs that mental volitional formation whereby pleasure and pain arise in oneself; or one does so not clearly knowing.
In all these states, monks, ignorance is involved. [141] But with the complete fading away and cessation of ignorance, there is no longer that body, speech or mind conditioned by which pleasure and pain may arise in oneself. There is no longer a field, a site, a base or a foundation conditioned by which pleasure and pain may arise in oneself. [142]
Notes:
138. A-a: “When there is the body”: When there is the “door” of bodily action, or “bodily intimation” (of intention; kyaviññatti). The same explanation applies to speech; in the case of mind, however, intimation does not apply. “Bodily volition” (kyasañcetan): the volition at the bodily door which accompanies and directs bodily action. Similar explanations apply to speech and mind. Pleasure arises as a kamma-result of wholesome volition, pain as a result of unwholesome volition.
139. Avijj-paccay va. A-a says that it is ignorance that is at the root of all these kammic volitions.
140. It is probable that the Abhidhamma division of wholesome and unwholesome consciousness into “unprompted” (asaEkhrika) and “prompted” (sasaEkhrika) was derived from the first pair of terms in this passage. The other division, into being associated with knowledge or dissociated from knowledge, may have been derived from the second pair.
141. Ignorance is a direct, simultaneous condition for unwholesome volitional activity, but also an indirect condition for wholesome activity, for it is the underlying presence of ignorance in the mind which makes wholesome action kammically productive.
142. This refers to an arahant. Though he too engages in bodily, verbal, and mental activity, the volition responsible for these activities does not produce any kamma-result.

AN 4.174

Anguttara Nikaya 4.174
Kotthita Sutta
To Kotthita

For free distribution only.

Then Ven. Maha Kotthita went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "With the remainderless stopping & fading of the six contact-media [vision, hearing, smell, taste, touch, & intellection] is it the case that there is anything else?"
[Sariputta:] "Don't say that, my friend."
[Maha Kotthita:] "With the remainderless stopping & fading of the six contact-media, is it the case that there is not anything else?"
[Sariputta:] "Don't say that, my friend."
[Maha Kotthita:] "...is it the case that there both is & is not anything else?"
[Sariputta:] "Don't say that, my friend."
[Maha Kotthita:] "...is it the case that there neither is nor is not anything else?"
[Sariputta:] "Don't say that, my friend."
[Maha Kotthita:] "Being asked if, with the remainderless stopping & fading of the six contact-media, there is anything else, you say, 'Don't say that, my friend.' Being asked if ... there is not anything else ... there both is & is not anything else ... there neither is nor is not anything else, you say, 'Don't say that, my friend.' Now, how is the meaning of your words to be understood?"
[Sariputta:] "The statement, 'With the remainderless stopping & fading of the six contact-media [vision, hearing, smell, taste, touch, & intellection] is it the case that there is anything else?' complicates non-complication.[1] The statement, '... is it the case that there is not anything else ... is it the case that there both is & is not anything else ... is it the case that there neither is nor is not anything else?' complicates non-complication. However far the six contact-media go, that is how far complication goes. However far complication goes, that is how far the six contact media go. With the remainderless fading & stopping of the six contact-media, there comes to be the stopping, the allaying of complication.
--------------------------------------------------------------------------------
Note
1. See MN 18. As Snp 4.14 points out, the root of the classifications and perceptions of complication is the thought, "I am the thinker." This thought forms the motivation for the questions that Ven. Maha Kotthita is presenting here: the sense of "I am the thinker" can either fear or desire annihilation in the course of Unbinding. Both concerns get in the way of the abandoning of clinging, which is essential for the attainment of Unbinding, which is why the questions should not be asked.
--------------------------------------------------------------------------------
See also: AN 4.42; AN 8.30.
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Revised: Mon 2 September 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-174.html

AN 4.178

Anguttara Nikaya 4.178
Jambali Sutta
The Waste-water Pool
For free distribution only, as a gift of Dhamma

"Monks, these four types of individuals are to be found existing in the world. Which four?
"There is the case where a monk enters & remains in a certain peaceful release of awareness.[1] He attends to the cessation of self-identification, but as he is attending to the cessation of self-identification his mind doesn't leap up, grow confident, steadfast, or firm in the cessation of self-identification. For him the cessation of self-identification is not to be expected. Just as if a man were to grasp a branch with his hand smeared with resin, his hand would stick to it, grip it, adhere to it; in the same way, the monk enters & remains in a certain peaceful release of awareness. He attends to the cessation of self-identification, but as he is attending to the cessation of self-identification his mind doesn't leap up, grow confident, steadfast, or firm in the cessation of self-identification. For him the cessation of self-identification is not to be expected.
"Now, there is the case where a monk enters & remains in a certain peaceful release of awareness. He attends to the cessation of self-identification, and as he is attending to the cessation of self-identification his mind leaps up, grows confident, steadfast, & firm in the cessation of self-identification. For him the cessation of self-identification is to be expected. Just as if a man were to grasp a branch with a clean hand, his hand would not stick to it, grip it, or adhere to it; in the same way, the monk enters & remains in a certain peaceful release of awareness. He attends to the cessation of self-identification, and as he is attending to the cessation of self-identification his mind leaps up, grows confident, steadfast, & firm in the cessation of self-identification. For him the cessation of self-identification is to be expected.
"Now, there is the case where a monk enters & remains in a certain peaceful release of awareness. He attends to the breaching of ignorance, but as he is attending to the breaching of ignorance his mind doesn't leap up, grow confident, steadfast, or firm in the breaching of ignorance. For him the breaching of ignorance is not to be expected. Just as if there were a waste-water pool that had stood for countless years, where a man were to block all the inlets and open all the outlets, and the sky were to not rain down in good streams of rain: the breaching of the waste-water pool's embankment would not be expected; in the same way, the monk enters & remains in a certain peaceful release of awareness. He attends to the breaching of ignorance, but as he is attending to the breaching of ignorance his mind doesn't leap up, grow confident, steadfast, or firm in the breaching of ignorance. For him the breaching of ignorance is not to be expected.
"Now, there is the case where a monk enters & remains in a certain peaceful release of awareness. He attends to the breaching of ignorance, and as he is attending to the breaching of ignorance his mind leaps up, grows confident, steadfast, & firm in the breaching of ignorance. For him the breaching of ignorance is to be expected. Just as if there were a waste-water pool that had stood for countless years, where a man were to open all the inlets and block all the outlets, and the sky were to rain down in good streams of rain: the breaching of the waste-water pool's embankment would be expected; in the same way, the monk enters & remains in a certain peaceful release of awareness. He attends to the breaching of ignorance, and as he is attending to the breaching of ignorance his mind leaps up, grows confident, steadfast, & firm in the breaching of ignorance. For him the breaching of ignorance is to be expected.
"These are four types of individuals to be found existing in the world."

Note
1. Any of the levels of jhana.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-178.html

AN 4.179

Anguttara Nikaya 4.179
Nibbana Sutta
Unbinding
For free distribution only.

The Ven. Ananda went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "Friend Sariputta, what is the cause, what is the reason, why some beings do not become totally unbound in the present life?"
"There's the case, friend Ananda, where beings do not discern, as it actually is present, that 'This perception has a share in decline;' 'This perception has a share in stability;' 'This perception has a share in distinction;' 'This perception has a share in penetration.'[1] This is the cause, this is the reason, why some beings do not become totally unbound in the present life."
"And what, friend Sariputta, is the cause, what is the reason, why some beings do become totally unbound in the present life?"
"There's the case, friend Ananda, where beings discern, as it actually is present, that 'This perception has a share in decline;' 'This perception has a share in stability;' 'This perception has a share in distinction;' 'This perception has a share in penetration.' This is the cause, this is the reason, why some beings become totally unbound in the present life."
Note
1. A perception with a share in decline is one that causes the mind to fall from concentration. A perception with a share in stability is one that helps to maintain concentration. A perception with a share in distinction is one that leads to higher stages of concentration. A perception with a share in penetration is one leading to liberating insight.
Revised: Wed 10-Dec-2003
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-179.html

AN 4.181

Anguttara Nikaya 4.181
Yodhajiva Sutta
The Warrior
For free distribution only, as a gift of Dhamma

"Endowed with four qualities, monks, a warrior is worthy of a king, an asset to a king, and counts as a very limb of his king. Which four?
"There is the case where a warrior is skilled in his stance, able to shoot far, able to fire shots in rapid succession, and able to pierce great objects. A warrior endowed with these four qualities is worthy of a king, an asset to a king, and counts as a very limb of his king.
"In the same way a monk endowed with four qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which four?
"There is the case where a monk is skilled in his stance, able to shoot far, able to fire shots in rapid succession, and able to pierce great objects. A monk endowed with these four qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world.
"And how is a monk skilled in his stance? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is how a monk is skilled in his stance.
"And how is a monk one who is able to shoot far? There is the case where a monk sees any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- every form -- as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
"He sees any feeling whatsoever...
"He sees any perception whatsoever...
"He sees any fabrications whatsoever...
"He sees any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- every consciousness -- as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
"This is how a monk is one who is able to shoot far.
"And how is a monk one who is able to fire shots in rapid succession? There is the case where a monk discerns, as it actually is present, that 'This is stress'...'This is the origination of stress'...'This is the cessation of stress'...'This is the path of practice leading to the cessation of stress.' This is how a monk is one who is able to fire shots in rapid succession.
"And how is a monk one who is able to pierce great objects? There is the case where a monk pierces right through the great mass of ignorance. This is how a monk is one who is able to pierce great objects right through.
"Endowed with these four qualities, a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-181.html

AN 4.182

Anguttara Nikaya 4.182
No Guarantee
translated by Nyanaponika Thera and Bhikkhu Bodhi

Against four things, O monks, there can be no guarantee, whether from an ascetic, a brahmin, a deva or Mra or Brahm, or anyone else in the world. What are those four things?
That what is liable to decay should not decay; that what is liable to illness should not fall ill; that what is liable to die should not die; and that no fruit should come forth from one’s own evil deeds, which are defiling, productive of re-becoming, fearful, having painful results, leading to future birth, decay, and death.
Against these four things there can be no guarantee, whether from an ascetic, a brahmin, a deva or Mra or Brahm, or anyone else in the world.

AN 4.183

Anguttara Nikaya 4.183
Suta Sutta
On What is Heard
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying at Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then Vassakara the brahmin, the minister to the king of Magadha, approached the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there he said to the Blessed One: "I am of the view, of the opinion, that when anyone speaks of what he has seen,[saying,] 'Thus have I seen,' there is no fault in that. When anyone speaks of what he has heard,[saying,] 'Thus have I heard,' there is no fault in that. When anyone speaks of what he has sensed,[saying,] 'Thus have I sensed,' there is no fault in that. When anyone speaks of what he has cognized,[saying,] 'Thus have I cognized,' there is no fault in that."
[The Blessed One responded:] "I do not say, brahmin, that everything that has been seen should be spoken about. Nor do I say that everything that has been seen should not be spoken about. I do not say that everything that has been heard...everything that has been sensed...everything that has been cognized should be spoken about. Nor do I say that everything that has been cognized should not be spoken about.
"When, for one who speaks of what has been seen, unskillful mental qualities increase and skillful mental qualities decrease, then that sort of thing should not be spoken about. But when, for one who speaks of what has been seen, unskillful mental qualities decrease and skillful mental qualities increase, then that sort of thing should be spoken about.
"When, for one who speaks of what has been heard...what has been sensed...what has been cognized, unskillful mental qualities increase and skillful mental qualities decrease, then that sort of thing should not be spoken about. But when, for one who speaks of what has been cognized, unskillful mental qualities decrease and skillful mental qualities increase, then that sort of thing should be spoken about."
Then Vassakara the brahmin, delighting & rejoicing in the Blessed One's words, got up from his seat and left.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-183.html

AN 4.184

Anguttara Nikaya 4.184
Abhaya Sutta
Fearless
For free distribution only, as a gift of Dhamma

Then Janussoni the brahmin went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: "I am of the view & opinion that there is no one who, subject to death, is not afraid or in terror of death."
[The Blessed One said:] "Brahmin, there are those who, subject to death, are afraid & in terror of death. And there are those who, subject to death, are not afraid or in terror of death.
"And who is the person who, subject to death, is afraid & in terror of death? There is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'O, those beloved sensual pleasures will be taken from me, and I will be taken from them!' He grieves & is tormented, weeps, beats his breast, & grows delirious. This is a person who, subject to death, is afraid & in terror of death.
"Furthermore, there is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'O, my beloved body will be taken from me, and I will be taken from my body!' He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.
"Furthermore, there is the case of the person who has not done what is good, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, & cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, and cruel. To the extent that there is a destination for those who have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, & cruel, that's where I'm headed after death.' He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.
"Furthermore, there is the case of the person in doubt & perplexity, who has not arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'How doubtful & perplexed I am! I have not arrived at any certainty with regard to the True Dhamma!' He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.
"These, brahmin, are four people who, subject to death, are afraid & in terror of death.
"And who is the person who, subject to death, is not afraid or in terror of death?
"There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought does not occur to him, 'O, those beloved sensual pleasures will be taken from me, and I will be taken from them!' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This is a person who, subject to death, is not afraid or in terror of death.
"Furthermore, there is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought does not occur to him, 'O, my beloved body will be taken from me, and I will be taken from my body!' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.
"Furthermore, there is the case of the person who has done what is good, has done what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have done what is good, have done what is skillful, have given protection to those in fear, and I have not done what is evil, savage, or cruel. To the extent that there is a destination for those who have done what is good, what is skillful, have given protection to those in fear, and have not done what is evil, savage, or cruel, that's where I'm headed after death.' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.
"Furthermore, there is the case of the person who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have no doubt or perplexity. I have arrived at certainty with regard to the True Dhamma.' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.
"These, brahmin, are four people who, subject to death, are not afraid or in terror of death."
[When this was said, Janussoni the brahmin said to the Blessed One:] "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gotama has -- through many lines of reasoning -- made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-184.html

AN 4.192

Anguttara Nikaya 4.192
Thana Sutta
Traits
For free distribution only, as a gift of Dhamma

"Monks, these four traits may be known by means of four [other] traits. Which four?
"It is through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It is through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It is through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It is through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
[1] "'It is through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through living with another, knows this: 'For a long time this person has been torn, broken, spotted, splattered in his actions. He hasn't been consistent in his actions. He hasn't practiced consistently with regard to the precepts. He is an unprincipled person, not a virtuous, principled one.' And then there is the case where one individual, through living with another, knows this: 'For a long time this person has been untorn, unbroken, unspotted, unsplattered in his actions. He has been consistent in his actions. He has practiced consistently with regard to the precepts. He is a virtuous, principled person, not an unprincipled one.'
"'It is through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[2] "'It is through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through dealing with another, knows this: 'This person deals one way when one-on-one, another way when with two, another way when with three, another way when with many. His earlier dealings do not jibe with his later dealings. He is impure in his dealings, not pure.' And then there is the case where one individual, through dealing with another, knows this: 'The way this person deals when one-on-one, is the same way he deals when with two, when with three, when with many. His earlier dealings jibe with his later dealings. He is pure in his dealings, not impure.'
"'It is through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[3] "'It is through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, does not reflect: 'That's how it is when living together in the world. That's how it is when gaining a personal identity [atta-bhava, literally "self-state"]. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.' Suffering loss of relatives, loss of wealth, or loss through disease, he sorrows, grieves, & laments, beats his breast, becomes distraught. And then there is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, reflects: 'That's how it is when living together in the world. That's how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.' Suffering loss of relatives, loss of wealth, or loss through disease, he does not sorrow, grieve, or lament, does not beat his breast or becomes distraught.
"'It is through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[4] "'It is through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is dull, not discerning. Why is that? He does not make statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He cannot declare the meaning, teach it, describe it, set it forth, reveal it, explain it, or make it plain. He is dull, not discerning.' Just as if a man with good eyesight standing on the shore of a body of water were to see a small fish rise. The thought would occur to him, 'From the rise of this fish, from the break of its ripples, from its speed, it is a small fish, not a large one.' In the same way, one individual, in discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question...he is dull, not discerning.'
"And then there is the case where one individual, through discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is discerning, not dull. Why is that? He makes statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He can declare the meaning, teach it, describe it, set it forth, reveal it, explain it, & make it plain. He is discerning, not dull.' Just as if a man with good eyesight standing on the shore of a body of water were to see a large fish rise. The thought would occur to him, 'From the rise of this fish, from the break of its ripples, from its speed, it is a large fish, not a small one.' In the same way, one individual, in discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question...he is discerning, not dull.'
"'It is through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
"These, monks, are the four traits that may be known by means of these four [other] traits."

Note: For another presentation of the same topic, see Ud 6.2.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-192.html

AN 4.199

Anguttara Nikaya 4.199
Tanha Sutta
Craving

For free distribution only.

"Monks, I will teach you craving: the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations. Listen well, and I will speak."
"Yes, lord," the monks responded.
The Blessed One said: "And which craving is the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations? These 18 craving-verbalizations[1] dependent on what is internal and 18 craving-verbalizations dependent on what is external.
"And which are the 18 craving-verbalizations dependent on what is internal? There being 'I am,' there comes to be 'I am here,' there comes to be 'I am like this' ... 'I am otherwise' ... 'I am bad' ... 'I am good' ... 'I might be' ... 'I might be here' ... 'I might be like this' ... 'I might be otherwise' ... 'May I be' ... 'May I be here' ... 'May I be like this' ... 'May I be otherwise' ... 'I will be' ... 'I will be here' ... 'I will be like this' ... 'I will be otherwise.' These are the 18 craving-verbalizations dependent on what is internal.
"And which are the 18 craving-verbalizations dependent on what is external? There being 'I am because of this (or: by means of this),' there comes to be 'I am here because of this,' there comes to be 'I am like this because of this' ... 'I am otherwise because of this' ... 'I am bad because of this' ... 'I am good because of this' ... 'I might be because of this' ... 'I might be here because of this' ... 'I might be like this because of this' ... 'I might be otherwise because of this' ... 'May I be because of this' ... 'May I be here because of this' ... 'May I be like this because of this' ... 'May I be otherwise because of this' ... 'I will be because of this' ... 'I will be here because of this' ... 'I will be like this because of this' ... 'I will be otherwise because of this.' These are the 18 craving-verbalizations dependent on what is external.
"Thus there are 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external. These are called the 36 craving-verbalizations. Thus, with 36 craving-verbalizations of this sort in the past, 36 in the future, and 36 in the present, there are 108 craving-verbalizations.
"This, monks is craving the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations."
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Note
1. Tanh-vicaritni, literally, things evaluated by craving. The past participle here, vicaritni, is related to the noun, vicra, which is classed as a verbal fabrication, i.e., a necessary precondition for speech (see MN 44). A person devoid of craving would still be able to verbalize, but would not contemplate in the above terms, which are so basic to ordinary thought patterns.
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See also: AN 4.200.
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Revised: Wed 8 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-199.html

AN 4.200

Anguttara Nikaya 4.200
Pema Sutta
Affection

For free distribution only.

"Monks, these four things are born. Which four? Affection is born of affection. Aversion is born of affection. Affection is born of aversion. Aversion is born of aversion.
"And how is affection born of affection? There is the case where an individual is pleasing, appealing, & charming to (another) individual. Others treat that individual as pleasing, appealing, & charming, and the other one thinks, 'This individual is pleasing, appealing, & charming to me. Others treat this individual as pleasing, appealing, & charming.' He gives rise to affection for them. This is how affection is born of affection.
"And how is aversion born of affection? There is the case where an individual is pleasing, appealing, & charming to (another) individual. Others treat that individual as displeasing, unappealing, & not charming, and the other one thinks, 'This individual is pleasing, appealing, & charming to me. Others treat this individual as displeasing, unappealing, & not charming.' He gives rise to aversion for them. This is how aversion is born of affection.
"And how is affection born of aversion? There is the case where an individual is displeasing, unappealing, & not charming to (another) individual. Others treat that individual as displeasing, unappealing, & not charming, and the other one thinks, 'This individual is displeasing, unappealing, & not charming to me. Others treat this individual as displeasing, unappealing, & not charming.' He gives rise to affection for them. This is how affection is born of aversion.
"And how is aversion born of aversion? There is the case where an individual is displeasing, unappealing, & not charming to (another) individual. Others treat that individual as pleasing, appealing, & charming, and the other one thinks, 'This individual is displeasing, unappealing, & not charming to me. Others treat this individual as pleasing, appealing, & charming.' He gives rise to aversion for them. This is how aversion is born of aversion.
"Monks, these are the four things that are born.
"Now, on the occasion when a monk, quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities, enters & remains in the first jhana -- rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation -- then any affection of his that is born of affection does not come about. Any aversion of his that is born of affection ... any affection of his that is born of aversion ... any aversion of his that is born of aversion does not come about.
"On the occasion when a monk ... enters & remains in the second jhana ... enters & remains in the third jhana ... enters & remains in the fourth jhana, then any affection of his that is born of affection does not come about. Any aversion of his that is born of affection ... any affection of his that is born of aversion ... any aversion of his that is born of aversion does not come about.
"On the occasion when a monk, through the ending of the mental fermentations, enters & remains in the fermentation-free awareness-release & discernment-release, having known & verified them for himself right in the here & now, then any affection of his that is born of affection is abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Any aversion of his that is born of affection ... any affection of his that is born of aversion ... any aversion of his that is born of aversion is abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.
"This is said to be a monk who doesn't pull in, doesn't push away, doesn't smolder, doesn't flare up, and doesn't burn.
"And how does a monk pull in? There is the case where a monk assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how a monk pulls in.
"And how does a monk not pull in? There is the case where a monk doesn't assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He doesn't assume feeling to be the self ... doesn't assume perception to be the self ... doesn't assume fabrications to be the self ... doesn't assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how a monk doesn't pull in.
"And how does a monk push away? There is the case where a monk returns insult to one who has insulted him, returns anger to one who is angry at him, quarrels with one who is quarreling. This is how a monk pushes away.
"And how does a monk not push away? There is the case where a monk doesn't return insult to one who has insulted him, doesn't return anger to one who is angry at him, doesn't quarrel with one who is quarreling. This is how a monk doesn't push away.
"And how does a monk smolder? There is the case where, there being 'I am,' there comes to be 'I am here,' there comes to be 'I am like this' ... 'I am otherwise' ... 'I am bad' ... 'I am good' ... 'I might be' ... 'I might be here' ... 'I might be like this' ... 'I might be otherwise' ... 'May I be' ... 'May I be here' ... 'May I be like this' ... 'May I be otherwise' ... 'I will be' ... 'I will be here' ... 'I will be like this' ... 'I will be otherwise.'
"And how does a monk not smolder? There is the case where, there being 'I am,' there doesn't come to be 'I am here,' there doesn't come to be 'I am like this' ... 'I am otherwise' ... 'I am bad' ... 'I am good' ... 'I might be' ... 'I might be here' ... 'I might be like this' ... 'I might be otherwise' ... 'May I be' ... 'May I be here' ... 'May I be like this' ... 'May I be otherwise' ... 'I will be' ... 'I will be here' ... 'I will be like this' ... 'I will be otherwise.'
"And how does a monk flare up? There is the case where, there being 'I am because of this (or: by means of this),' there comes to be 'I am here because of this,' there comes to be 'I am like this because of this' ... 'I am otherwise because of this' ... 'I am bad because of this' ... 'I am good because of this' ... 'I might be because of this' ... 'I might be here because of this' ... 'I might be like this because of this' ... 'I might be otherwise because of this' ... 'May I be because of this' ... 'May I be here because of this' ... 'May I be like this because of this' ... 'May I be otherwise because of this' ... 'I will be because of this' ... 'I will be here because of this' ... 'I will be like this because of this' ... 'I will be otherwise because of this.'
"And how does a monk not flare up? There is the case where, there being 'I am because of this (or: by means of this),' there doesn't come to be 'I am here because of this,' there doesn't come to be 'I am like this because of this' ... 'I am otherwise because of this' ... 'I am bad because of this' ... 'I am good because of this' ... 'I might be because of this' ... 'I might be here because of this' ... 'I might be like this because of this' ... 'I might be otherwise because of this' ... 'May I be because of this' ... 'May I be here because of this' ... 'May I be like this because of this' ... 'May I be otherwise because of this' ... 'I will be because of this' ... 'I will be here because of this' ... 'I will be like this because of this' ... 'I will be otherwise because of this.'
"And how does a monk burn? There is the case where a monk's conceit of 'I am' is not abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. This is how a monk burns.
"And how does a monk not burn? There is the case where a monk's conceit of 'I am' is abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. This is how a monk doesn't burn."
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See also: AN 4.199.
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Revised: Mon 22 July 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-200.html

AN 4.246

Anguttara Nikaya 4.246
The Growth of Wisdom
translated by Nyanaponika Thera and Bhikkhu Bodhi

These four things, O monks, are conducive to the growth of wisdom. What four?
Association with superior persons, hearing the good Dhamma, proper attention, and practice in accordance with the Dhamma. These four things are conducive to the growth of wisdom. [148]
These four things are also a great help to a human being. [149]
Notes:
148. These are the four conditioning factors for the attainment of stream-entry (sotpattiyaEga).
149. In Be, this forms a separate discourse, elaborated as in the preceding. It is significant that these four conditions of stream-entry are here regarded as helpful in the preservation of a truly human status.

AN 4.252

Anguttara Nikaya 4.252
Pariyesana Sutta
Searches
For free distribution only, as a gift of Dhamma

"Monks, these four are ignoble searches. Which four? There is the case where a person, being subject himself to aging, seeks [happiness in] what is subject to aging. Being subject himself to illness, he seeks [happiness in] what is subject to illness. Being subject himself to death, he seeks [happiness in] what is subject to death. Being subject himself to defilement, he seeks [happiness in] what is subject to defilement. These are four ignoble searches.
"Now, these four are noble searches. Which four? There is the case where a person, being subject himself to aging, realizing the drawbacks of what is subject to aging, seeks the unaging, unsurpassed rest from the yoke: Unbinding. Being subject himself to illness, realizing the drawbacks of what is subject to illness, he seeks the unailing, unsurpassed rest from the yoke: Unbinding. Being subject himself to death, realizing the drawbacks of what is subject to death, he seeks the undying, unsurpassed rest from the yoke: Unbinding. Being subject himself to defilement, realizing the drawbacks of what is subject to defilement, he seeks the undefiled, unsurpassed rest from the yoke: Unbinding.
"These are four noble searches."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-252.html

AN 4.255

Anguttara Nikaya 4.255
Kula Sutta
On Families
For free distribution only, as a gift of Dhamma

"In every case where a family cannot hold onto its great wealth for long, it is for one or another of these four reasons. Which four? They don't look for things that are lost. They don't repair things that have gotten old. They are immoderate in consuming food and drink. They place a woman or man of no virtue or principles in the position of authority. In every case where a family cannot hold onto its great wealth for long, it is for one or another of these four reasons.
"In every case where a family can hold onto its great wealth for long, it is for one or another of these four reasons. Which four? They look for things that are lost. They repair things that have gotten old. They are moderate in consuming food and drink. They place a virtuous, principled woman or man in the position of authority. In every case where a family can hold onto its great wealth for long, it is for one or another of these four reasons."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an4-255.html

AN 4.259

Anguttara Nikaya 4.259
Araññika Sutta
A Wilderness Dweller

For free distribution only.

"Endowed with [any of] four qualities, a monk isn't fit to stay in isolated forest & wilderness dwellings. Which four? [He is endowed] with thoughts of sensuality, with thoughts of ill will, with thoughts of harmfulness, and he is a person of weak discernment, dull, a drooling idiot. Endowed with [any of] these four qualities, a monk isn't fit to stay in isolated forest & wilderness dwellings.
"Endowed with four qualities, a monk is fit to stay in isolated forest & wilderness dwellings. Which four? [He is endowed] with thoughts of renunciation, with thoughts of non-ill will, with thoughts of harmlessness, and he is a discerning person, not dull, not a drooling idiot. Endowed with these four qualities, a monk is fit to stay in isolated forest & wilderness dwellings."
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See also: MN 19; Ud 2.10; Theragatha XVIII.
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Revised: Mon 2 September 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-259.html

AN 5.2

Anguttara Nikaya 5.2
Vitthara Sutta
(Strengths) in Detail
For free distribution only, as a gift of Dhamma

"Monks, there are these five strengths for one in training. Which five? Strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment.
"And what is strength of conviction? There is the case where a monk, a noble disciple, has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This, monks, is called the strength of conviction.
"And what is the strength of conscience? There is the case where a noble disciple feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. This is called the strength of conscience.
"And what is the strength of concern? There is the case where a noble disciple feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. This is called the strength of concern.
"And what is the strength of persistence? There is the case where a monk, a noble disciple, keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is called the strength of persistence.
"And what is the strength of discernment? There is the case where a monk, a noble disciple, is discerning, endowed with discernment of arising & passing away -- noble, penetrating, leading to the right ending of stress. This is called the strength of discernment.
"These, monks, are the five strengths of one in training. Thus you should train yourselves, 'We will be endowed with the strength of conviction that is the strength of one in training; with the strength of conscience...the strength of concern...the strength of persistence...the strength of discernment that is the strength of one in training.' That's how you should train yourselves."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-2.html

AN 5.6

Anguttara Nikaya 5.6
Conditions of Good and Evil
translated by Nyanaponika Thera and Bhikkhu Bodhi

So long, O monks, as faith exists in wholesome qualities, then what is unwholesome will not gain entry. But when faith (in the wholesome) has vanished and disbelief takes a hold and prevails, then what is unwholesome will gain entry. [4]
So long, O monks, as a sense of shame exists in regard to wholesome qualities, then what is unwholesome will not gain entry. But when such a sense of shame has vanished and shamelessness takes a hold and prevails, then what is unwholesome will gain entry.
So long, O monks, as moral dread exists in regard to wholesome qualities, then what is unwholesome will not gain entry. But when such moral dread has vanished and moral recklessness takes a hold and prevails, then what is unwholesome will gain entry.
So long, O monks, as there is energy directed to wholesome qualities, then what is unwholesome will not gain entry. But when such energy has vanished and indolence takes a hold and prevails, then what is unwholesome will gain entry.
So long, O monks, as there is wisdom concerning wholesome qualities, then what is unwholesome will not gain entry. But when such wisdom has vanished and stupidity takes a hold and prevails, then what is unwholesome will gain entry.
Note:
4. While, in the preceding text, these five qualities have been treated as powers of the trainee, here they are shown in their general capacity for warding off the intrusion of unwholesome states of mind. This conveys the encouraging message that moral qualities of an average level carry in themselves the seed of highest development. In another text (AN 5:4), the possession of these five qualities is said to lead to rebirth in a celestial world, while the lack of them causes rebirth in the lower realms.

AN 5.7

Anguttara Nikaya 5.7
The Simile of the Infant
translated by Nyanaponika Thera and Bhikkhu Bodhi

Generally, monks, beings find sensual pleasures enjoyable. Now if a young man of good family has discarded sickle and carrying-pole [5] and has gone forth from home into the homeless life, one may rightly suppose that he has done so out of faith. And why can this be assumed? Because for the young, sensual pleasures are easily accessible. Of whatsoever kind, coarse, average or refined—they all count as sensual pleasures.
Now suppose, monks, there is a tender infant lying on its back. Through the nurse’s negligence, the child has put a little stick or a shard into its mouth. Then the nurse very quickly would consider what has happened, and very quickly she would remove the object. But if she is unable to remove it quickly, she would hold the infant’s head with her right hand, and crooking a finger, she would extract the object, even if she had to draw blood. And why? Though certainly it hurts the infant—and I do not deny this—yet the nurse had to act like this, wishing the best for the child, being concerned with its welfare, out of pity, for compassion’s sake. But when the child has grown up and is sensible enough, the nurse can be unconcerned about the child, knowing that now it can watch over itself and will no longer be negligent.
Similarly, monks, as long as a monk has not yet proved his faith in things wholesome, not yet proved his sense of shame and moral dread, his energy and wisdom as to things wholesome, so long do I have to watch over him. But when he has proved himself in all these things, I can be unconcerned about that monk, knowing that he can now watch over himself and will no longer be negligent. [6]
Notes:
5. A-a: “The sickle for cutting grass, the pole for carrying it away.” This is given as an example of means of livelihood. [Back]
According to A-a, this refers to a stream-enterer.
6. These five powers (bala) are an intensification of the identical five faculties (indriya). As powers they are said to be “unshakeable by their opposites.”

AN 5.14

Anguttara Nikaya 5.14
Another Five Powers
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are, O monks, another five powers: the powers of faith, energy, mindfulness, concentration and wisdom. [7]
What, monks, is the power of faith? Here, monks, a noble disciple has faith; he places faith in the enlightenment of the Tathagata: “The Blessed One is an arahat, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.”
What is the power of energy? Here, monks, a noble disciple lives with energy set upon the abandoning of everything unwholesome and the acquiring of everything wholesome; he is steadfast and strong in his effort, not shirking his task in regard to wholesome qualities.
What is the power of mindfulness? Here, monks, a noble disciple is mindful; he is equipped with the keenest mindfulness and circumspection; he remembers well and keeps in mind what has been said and done long ago. [8]
What is the power of concentration? Here, monks, secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters and dwells in the first jhna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhna, which has internal confidence and unification of the mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhna of which the noble ones declare: ’He is equanimous, mindful, one who dwells happily,’ With the abandoning of pleasure and pain, and with the previous passing away of joy and sadness, he enters and dwells in the fourth jhna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
What is the power of wisdom? Here, monks, a noble disciple is wise; he possesses that wisdom which sees into the rise and fall of phenomena, which is noble and penetrating, and leads to the complete destruction of suffering. [3]
Notes:
7. These five powers (bala) are an intensification of the identical five faculties (indriya). As powers they are said to be “unshakeable by their opposites.”
8. In this passage the explanation of sati draws upon its original meaning of remembrance, keen memory. The two senses are connected in that mindfulness of the present is the basis for a keen memory.
3. AN 5:12 says: “Of these five powers of one in higher training, this is the highest, this is what holds them together, namely, the power of wisdom.”

AN 5.15

Anguttara Nikaya 5.15
Criteria of the Five Powers
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are, O monks, these five powers: the powers of faith, energy, mindfulness, concentration and wisdom.
Where, monks, can the power of faith be seen? In the four factors of stream-entry. [9]
Where can the power of energy be seen? In the four right kinds of effort. [10]
Where can the power of mindfulness be seen? In the four foundations of mindfulness. [11]
Where can the power of concentration be seen? In the four jhanas.
Where can the power of wisdom be seen? In the Four Noble Truths. [12]
Notes:
9. Sotapattiyanga. These are the four characteristic qualities of a stream-enterer, namely, unshakeable faith in the Buddha, Dhamma and Sangha, and “the virtues dear to the noble ones,” i.e. perfect morality. For a different set of sotapattiyanga, the four factors for attaining stream-entry, see AN 4.246.
10. Sammappadhana.The efforts: (1) to prevent the arising of unarisen evil, unwholesome states; (2) to eliminate arisen evil, unwholesome states; (3) to develop unarisen wholesome states; and (4) to sustain and perfect arisen wholesome states.

11. Satipatthana: mindfulness as to body, feelings, states of mind and mind-objects.
12. Ariyasacca: the truths of suffering, its origin, its cessation, and the way to its cessation; see AN 3.61. A-a says that in the characteristic field for each faculty or power, the respective faculty or power is dominant and at the height of its function, while the other four are concomitant and support the dominant function. But the power of wisdom is the highest in rank among the five.

AN 5.20

Anguttara Nikaya 5.20
Hita Sutta
Benefit
For free distribution only, as a gift of Dhamma

"A monk endowed with five qualities practices both for his own benefit and for that of others. Which five?
"There is the case where a monk is himself consummate in virtue and encourages others to be consummate in virtue. He himself is consummate in concentration and encourages others to be consummate in concentration. He himself is consummate in discernment and encourages others to be consummate in discernment. He himself is consummate in release and encourages others to be consummate in release. He himself is consummate in the knowledge & vision of release and encourages others to be consummate in the knowledge & vision of release.
"Endowed with these five qualities, a monk practices both for his own benefit and for that of others.

Related reading:
- AN 4.95
- AN 4.96

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-20.html

AN 5.25

Anguttara Nikaya 5.25
Anugghita Sutta
Supported

For free distribution only.

"Monks, when right view is supported by five factors, it has release through awareness as its fruit, release through awareness as its reward; it has release through discernment as its fruit, release through discernment as its reward. Which five?
"There is the case where right view is supported by virtue, supported by learning, supported by discussion, supported by tranquillity, supported by insight.
"When supported by these five factors, right view has release through awareness as its fruit, release through awareness as its reward; it has release through discernment as its fruit, release through discernment as its reward."
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Revised: Sun 20 May 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-025.html

AN 5.27

Anguttara Nikaya 5.27
Samadhi Sutta
(Immeasurable) Concentration
For free distribution only, as a gift of Dhamma

"Wise & mindful, you should develop immeasurable concentration [i.e., concentration based on immeasurable good will, compassion, appreciation, or equanimity]. When, wise & mindful, one has developed immeasurable concentration, five realizations arise right within oneself. Which five?
"The realization arises right within oneself that 'This concentration is blissful in the present and will result in bliss in the future.'
"The realization arises right within oneself that 'This concentration is noble & not connected with the baits of the flesh.'
"The realization arises right within oneself that 'This concentration is not obtained by base people.'
"The realization arises right within oneself that 'This concentration is peaceful, exquisite, the acquiring of serenity, the attainment of unity, not kept in place by the fabrications of forceful restraint.'
"The realization arises right within oneself that 'I enter into this concentration mindfully, and mindfully I emerge from it.'
"Wise & mindful, you should develop immeasurable concentration. When, wise & mindful, one has developed immeasurable concentration, these five realizations arise right within oneself."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-27.html

AN 5.28

Anguttara Nikaya 5.28
Samadhanga Sutta
The Factors of Concentration
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks, I will teach you the five-factored noble right concentration. Listen, and pay close attention. I will speak."
"As you say, lord," the monks replied.
The Blessed One said: "Now what, monks, is five-factored noble right concentration? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful qualities -- enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
"Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder -- saturated, moisture-laden, permeated within and without -- would nevertheless not drip; even so, the monk permeates, suffuses and fills this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal. This is the first development of the five-factored noble right concentration.
"Furthermore, with the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.
"Just like a lake with spring-water welling up from within, having no inflow from east, west, north, or south, and with the skies periodically supplying abundant showers, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure. This is the second development of the five-factored noble right concentration.
"And furthermore, with the fading of rapture, he remains in equanimity, mindful and alert, and physically sensitive to pleasure. He enters and remains in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture, so that there is nothing of his entire body unpervaded with pleasure divested of rapture.
"Just as in a blue-, white-, or red-lotus pond, there may be some of the blue, white, or red lotuses which, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those blue, white, or red lotuses would be unpervaded with cool water; even so, the monk permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. This is the third development of the five-factored noble right concentration.
"And furthermore, with the abandoning of pleasure and stress -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness, so that there is nothing of his entire body unpervaded by pure, bright awareness.
"Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating his body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. This is the fourth development of the five-factored noble right concentration.
"And furthermore, the monk has his theme of reflection well in hand, well attended to, well-considered, well-tuned (well-penetrated) by means of discernment.
"Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned (well-penetrated) by means of discernment. This is the fifth development of the five-factored noble right concentration.
"When a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.
"Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?"
"Yes, lord."
"In the same way, when a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.
"Suppose there were a rectangular water tank -- set on level ground, bounded by dikes -- brimful of water so that a crow could drink from it. If a strong man were to loosen the dikes anywhere at all, would water spill out?"
"Yes, lord."
"In the same way, when a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.
"Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, so that a skilled driver, a trainer of tamable horses, might mount and -- taking the reins with his left hand and the whip with his right -- drive out and back, to whatever place and by whichever road he liked; in the same way, when a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.
"If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. He can witness this for himself whenever there is an opening.
"If he wants, he hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far. He can witness this for himself whenever there is an opening.
"If he wants, he knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. He can witness this for himself whenever there is an opening.
"If he wants, he recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion,[recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he remembers his manifold past lives in their modes and details. He can witness this for himself whenever there is an opening.
"If he wants, he sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself whenever there is an opening.
"If he wants, then through the ending of the mental effluents, he remains in the effluent-free release of awareness and release of discernment, having known and made them manifest for himself right in the here and now. He can witness this for himself whenever there is an opening."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-28.html

AN 5.29

Anguttara Nikaya 5.29
Cankama Sutta
Walking
translated from the Pali by Aggacitta Bhikkhu & Kumara Bhikkhu © 2012

Monks, there are these five benefits of walking up & down.[1] What five?
One is fit for long journeys; one is fit for striving; one has little disease; that which is eaten, drunk, chewed, tasted, goes through proper digestion; the composure attained by walking up & down is long-lasting.
These, monks, are the five benefits of walking up & down.
Note
1. Cankama: Walking meditation, usually in the form of walking back and forth along a prescribed path. [— jtb]
http://www.accesstoinsight.org/tipitaka/an/an05/an05.029.agku.html

AN 5.30

Anguttara Nikaya 5.30
Nagita Sutta
To Nagita

For free distribution only, as a gift of Dhamma

Translator's note: The frame story here is common to three suttas: AN 5.30, AN 6.42, and AN 8.86. Although the conversation takes a different turn in each case, in all three cases the Buddha takes the opportunity to teach some unusually plain-spoken truths.
I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at a Kosalan brahman village named Icchanangala. There he stayed in the Icchanangala forest grove.
The brahman householders of Icchanangala heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large community of monks — has arrived at Icchanangala and is staying in the Icchanangala forest grove. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the brahman householders of Icchanangala, when the night was gone, taking many staple & non-staple foods, went to the gate house of the Icchanangala forest grove. On arrival they stood there making a loud racket, a great racket.
Now at that time Ven. Nagita was the Blessed One's attendant. So the Blessed One addressed Ven. Nagita: "Nagita, what is that loud racket, that great racket, like fishermen with a catch of fish?"
"Lord, those are the brahman householders of Icchanangala standing at the gate house to the Icchanangala forest grove, having brought many staple & non-staple foods for the sake of the Blessed One & the community of monks."
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame."
"Lord, let the Blessed One acquiesce [to their offerings] now! Let the One Well-gone acquiesce now! Now is the time for the Blessed One's acquiescence, lord! Now is the time for the Blessed One's acquiescence, lord! Wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Why is that? Because such is the Blessed One's virtue & discernment."
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.
"When one eats & drinks & chews & savors, there is excrement & urine: That is one's reward.
"When one loves, there arises the state of change & aberration, sorrow, lamentation, pain, distress, & despair: That is one's reward.
"When one is committed to the theme of the unattractive, one takes a stance in the loathsomeness of the theme of beauty: That is one's reward.
"When one remains focused on the inconstancy of the six media of sensory contact, one takes a stance in the loathsomeness of contact: That is one's reward.
"When one remains focused on the arising & passing away of the five clinging aggregates, one takes a stance in the loathsomeness of clinging: That is one's reward."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an05/an05.030.than.html

AN 5.31

Anguttara Nikaya 5.31
The Benefits of Alms-giving
translated by Nyanaponika Thera and Bhikkhu Bodhi

On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s monastery. At that time Princess Sumana, with a following of five hundred court ladies in five hundred chariots, came to see the Blessed One. Having arrived, she paid homage to the Blessed One, sat down to one side, and said:
“Lord, suppose there are two disciples of the Blessed One who are equal in faith, equal in virtue and equal in wisdom. But one is a giver of alms and the other is not. Then these two, with the body’s breakup, after death, would be reborn in a happy state, in a heavenly world. Having thus become devas, O Lord, would there be any distinction or difference between them?”
“There would be, Sumana,” said the Blessed One. “The one who has given alms, having become a deva, will surpass the non-giver in five ways: in divine lifespan, divine beauty, divine happiness, divine fame and divine power.”
“But if these two, Lord, pass away from there and return to this world here, would there still be some distinction or difference between them when they become humans again?”
“There would be, Sumana,” said the Blessed One. “The one who has given alms, having become a human being, will surpass the non-giver in five ways: in human lifespan, human beauty, human happiness, human fame and human power.”
“But if these two, Lord, should go forth from home into the homeless life of monkhood, will there still be any distinction or difference between them when they are monks?”
“There would be, Sumana,” said the Blessed One. “The one who has given alms, having become a monk, will surpass the non-giver in five ways: he is often asked to accept robes, and it is rare that he is not asked; he is often asked to accept alms-food … a dwelling … and medicine, and it is rare that he is not asked. Further, his fellow monks are usually friendly towards him in deeds, words, and thoughts; it is rare that they are unfriendly. The gifts they bring him are mostly pleasing, and it is rare that they are not.”
“But, Lord, if both attain arahatship, would there still be some distinction or difference between them?”
“In that case, Sumana, I declare, there will not be any difference between one liberation and the other.”
“It is wonderful, Lord, it is marvellous! One has, indeed, good reason to give alms, good reason to do meritorious deeds, if they will be of help to one as a deva, of help as a human, of help as a monk.”

AN 5.34

Anguttara Nikaya 5.34
Siha Sutta
To General Siha (On Generosity)
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying near Vesali, in the Great Forest, at the Gabled Pavilion. Then General Siha went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Is it possible, lord, to point out a fruit of generosity visible in the here & now?"
"It is possible, Siha. One who is generous, a master of giving, is dear & charming to people at large. And the fact that who is generous, a master of giving, is dear & charming to people at large: this is a fruit of generosity visible in the here & now.
"Furthermore, good people, people of integrity, admire one who is generous, a master of giving. And the fact that good people, people of integrity, admire one who is generous, a master of giving: this, too, is a fruit of generosity visible in the here & now.
"Furthermore, the fine reputation of one who is generous, a master of giving, is spread far & wide. And the fact that the fine reputation of one who is generous, a master of giving, is spread far & wide: this, too, is a fruit of generosity visible in the here & now.
"Furthermore, when one who is generous, a master of giving, approaches any assembly of people -- noble warriors, brahmins, householders, or contemplatives -- he/she does so confidently & without embarrassment. And the fact that when one who is generous, a master of giving, approaches any assembly of people -- noble warriors, brahmins, householders, or contemplatives -- he/she does so confidently & without embarrassment: this, too, is a fruit of generosity visible in the here & now.
"Furthermore, at the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, the heavenly world. And the fact that at the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, the heavenly world: this is a fruit of generosity in the next life."
When this was said, General Siha said to the Blessed One: "As for the four fruits of generosity visible in the here & now that have been pointed out by the Blessed One, it's not the case that I go by conviction in the Blessed One with regard to them. I know them, too. I am generous, a master of giving, dear & charming to people at large. I am generous, a master of giving; good people, people of integrity, admire me. I am generous, a master of giving, and my fine reputation is spread far & wide: 'Siha is generous, a doer, a supporter of the Sangha.' I am generous, a master of giving, and when I approach any assembly of people -- noble warriors, brahmins, householders, or contemplatives -- I do so confidently & without embarrassment.
"But when the Blessed One says to me, 'At the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, the heavenly world,' that I do not know. That is where I go by conviction in the Blessed One."
"So it is, Siha. So it is. At the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, the heavenly world." One who gives is dear.People at large admire him.He gains honor. His status grows.He enters an assembly unembarrassed.He is confident -- the man unmiserly.
Therefore the wise give gifts.Seeking bliss, they would subdue the stain of miserliness.Established in the three-fold heavenly world,they enjoy themselves longin fellowship with the devas.
Having made the opportunity for themselves,having done what is skillful,then when they fall from herethey fare on, self-radiant, in Nandana [the garden of the devas].
There they delight, enjoy, are joyful,replete with the five sensuality strands.Having followed the words of the sage who is Such,they enjoy themselves in heaven --     disciples of the One Well-gone.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-34.html

AN 5.36

Anguttara Nikaya 5.36
Kaladana Sutta
Seasonable Gifts
For free distribution only, as a gift of Dhamma

"There are these five seasonable gifts. Which five? One gives to a newcomer. One gives to one going away. One gives to one who is ill. One gives in time of famine. One sets the first fruits of field & orchard in front of those who are virtuous. These are the five seasonable gifts." In the proper season they give --     those with discernment,    responsive, free from stinginess.Having been given in proper season,with hearts inspired by the Noble Ones    -- straightened, Such -- their offering bears an abundance.Those who rejoice in that gift    or give assistance,they, too, have a share of the merit,    and the offering isn't depleted by that.So, with an unhesitant mind,one should give where the gift bears great fruit.    Merit is what establishes    living beings in the next life.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-36.html

AN 5.37

Anguttara Nikaya 5.37
Bhojana Sutta
A Meal
For free distribution only, as a gift of Dhamma

"In giving a meal, the donor gives five things to the recipient. Which five? He/she gives life, beauty, happiness, strength, & quick-wittedness. Having given life, he/she has a share in long life, either human or divine. Having given beauty, he/she has a share in beauty, either human or divine. Having given happiness, he/she has a share in happiness, either human or divine. Having given strength, he/she has a share in strength, either human or divine. Having given quick-wittedness, he/she has a share in quick-wittedness, either human or divine. In giving a meal, the donor gives these five things to the recipient." The prudent person giving life, strength,    beauty, quick-wittedness -- the wise person, a giver of happiness --     attains happiness himself.Having given life, strength, beauty,    happiness, & quick-wittedness,he has long life & status    wherever he arises.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-37.html

AN 5.38

Anguttara Nikaya 5.38
Saddha Sutta
Conviction
For free distribution only, as a gift of Dhamma

"These are the five rewards of conviction in a lay person. Which five?
"When the truly good people in the world show compassion, they will first show compassion to people of conviction, and not to people without conviction. When visiting, they first visit people of conviction, and not people without conviction. When accepting gifts, they will first accept those from people with conviction, and not from people without conviction. When teaching the Dhamma, they will first teach those with conviction, and not those without conviction. A person of conviction, on the break-up of the body, after death, will arise in a good destination, the heavenly world. These are the five rewards of conviction in a lay person.
"Just as a large banyan tree, on level ground where four roads meet, is a haven for the birds all around, even so a lay person of conviction is a haven for many people: monks, nuns, male lay followers, & female lay followers." A massive treewhose branches carry fruits & leaves,with trunks & roots& an abundance of fruits:
There the birds find rest.
In that delightful spherethey make their home.Those seeking shade    come to the shade,those seeking fruit    find fruit to eat.
So with the person consummatein virtue & conviction,humble, sensitive, gentle,    delightful, & mild:To him come those without effluent --     free from passion,    free from aversion,    free from delusion --     the field of merit for the world.
They teach him the Dhamma    that dispels all stress.And when he understands,    he is freed from effluents,
totally unbound.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-38.html

AN 5.41

Anguttara Nikaya 5.41
Adiya Sutta
Benefits to be Obtained(from Wealth)
For free distribution only, as a gift of Dhamma

Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: "There are these five benefits that can be obtained from wealth. Which five?
"There is the case where the noble disciple -- using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained -- provides himself with pleasure & satisfaction, and maintains that pleasure rightly. He provides his mother & father with pleasure & satisfaction, and maintains that pleasure rightly. He provides his children, his wife, his slaves, servants, & assistants with pleasure & satisfaction, and maintains that pleasure rightly. This is the first benefit that can be obtained from wealth.
"Furthermore, the noble disciple -- using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained -- provides his friends & associates with pleasure & satisfaction, and maintains that pleasure rightly. This is the second benefit that can be obtained from wealth.
"Furthermore, the noble disciple -- using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained -- wards off from calamities coming from fire, flood, kings, thieves, or hateful heirs, and keeps himself safe. This is the third benefit that can be obtained from wealth.
"Furthermore, the noble disciple -- using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained -- performs the five oblations: to relatives, guests, the dead, kings, & devas. This is the fourth benefit that can be obtained from wealth.
"Furthermore, the noble disciple -- using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained -- institutes offerings of supreme aim, heavenly, resulting in happiness, leading to heaven, given to priests & contemplatives who abstain from intoxication & heedlessness, who endure all things with patience & humility, each taming himself, each restraining himself, each taking himself to Unbinding. This is the fifth benefit that can be obtained from wealth.
"If it so happens that, when a noble disciple obtains these five benefits from wealth, his wealth goes to depletion, the thought occurs to him, 'Even though my wealth has gone to depletion, I have obtained the five benefits that can be obtained from wealth,' and he feels no remorse. If it so happens that, when a noble disciple obtains these five benefits from wealth, his wealth increases, the thought occurs to him, 'I have obtained the five benefits that can be obtained from wealth, and my wealth has increased,' and he feels no remorse. So he feels no remorse in either case." 'My wealth has been enjoyed,my dependents supported,    I am protected from calamities.I have given supreme offerings    & performed the five oblations.I have provided for the virtuous,    the restrained,    followers of the holy life.For whatever aim a wise householder    would desire wealth,        that aim I have attained.I have done what will not lead to future distress.'When this is recollected by a mortal,    a person established in the Dhamma of the Noble Ones,he is praised in this life    and, after death, rejoices in heaven.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-41.html

AN 5.43

Anguttara Nikaya 5.43
Ittha Sutta
What is Welcome
For free distribution only, as a gift of Dhamma

Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: "These five things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world. Which five?
"Long life is welcome, agreeable, pleasant, & hard to obtain in the world.
"Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.
"Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.
"Status is welcome, agreeable, pleasant, & hard to obtain in the world.
"Rebirth in heaven is welcome, agreeable, pleasant, & hard to obtain in the world.
"Now, I tell you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It's not fitting for the noble disciple who desires long life to pray for it or to delight in doing so. Instead, the noble disciple who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life, either human or divine.
"It's not fitting for the noble disciple who desires beauty to pray for it or to delight in doing so. Instead, the noble disciple who desires beauty should follow the path of practice leading to beauty. In so doing, he will attain beauty, either human or divine.
"It's not fitting for the noble disciple who desires happiness to pray for it or to delight in doing so. Instead, the noble disciple who desires happiness should follow the path of practice leading to happiness. In so doing, he will attain happiness, either human or divine.
"It's not fitting for the noble disciple who desires status to pray for it or to delight in doing so. Instead, the noble disciple who desires status should follow the path of practice leading to status. In so doing, he will attain status, either human or divine.
"It's not fitting for the noble disciple who desires rebirth in heaven to pray for it or to delight in doing so. Instead, the noble disciple who desires rebirth in heaven should follow the path of practice leading to rebirth in heaven. In so doing, he will attain rebirth in heaven." Long life, beauty, status, honor,    heaven, high birth:To those who delight    in aspiring for these things    in great measure, continuously,the wise praise heedfulness    in making merit.
The wise person, heedful,    acquires a two-fold welfare:    welfare in this life &    welfare in the next.By breaking through to his welfare    he's called prudent,        wise.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-43.html

AN 5.49

Anguttara Nikaya 5.49
Kosala Sutta
The Kosalan
For free distribution only, as a gift of Dhamma

Translator's note: This discourse gives the Buddha's recommendations for how to deal with grief. The passage discussing eulogies, chants, etc., is a reference to funeral customs designed to channel the feelings of the bereaved in a productive direction. As the Buddha notes, as long as these seem to be serving a purpose, engage in them. Once they no longer seem to be serving a purpose, and one finds that one is indulging in grief, one should return to the important duties of one's life.

Once the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then King Pasenadi the Kosalan went to the Blessed One and, on arrival, having bowed down, sat to one side. Now, at that time Queen Mallika died. Then a certain man went to the king and whispered in his ear: "Your majesty, Queen Mallika has died." When this was said, King Pasenadi the Kosalan sat there miserable, sick at heart, his shoulders drooping, his face down, brooding, at a loss for words. Then the Blessed One saw the king sitting there miserable, sick at heart...at a loss for words, and so said to him, "There are these five things, great king, that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world. Which five?
"'May what is subject to aging not age.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
"'May what is subject to illness not grow ill.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
"'May what is subject to death not die.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
"'May what is subject to ending not end.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
"'May what is subject to destruction not be destroyed.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
"Now, it happens to an uninstructed run-of-the-mill person that something that is subject to aging ages. With the aging of what is subject to aging, he does not reflect: 'It doesn't happen only to me that what is subject to aging will age. To the extent that there are beings -- past & future, passing away & re-arising -- it happens to all of them that what is subject to aging will age. And if, with the aging of what is subject to aging, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.' So, with the aging of what is subject to aging, he sorrows, grieves, laments, beats his breast, & becomes distraught. This is called an uninstructed run-of-the-mill person pierced by the poisoned arrow of sorrow, tormenting himself.
"Furthermore, it happens to an uninstructed run-of-the-mill person that something that is subject to illness grows ill...that something subject to death dies...that something subject to ending ends...that something subject to destruction is destroyed. With the destruction of what is subject to destruction, he does not reflect: 'It doesn't happen only to me that what is subject to destruction will be destroyed. To the extent that there are beings -- past & future, passing away & re-arising -- it happens to all of them that what is subject to destruction will be destroyed. And if, with the destruction of what is subject to destruction, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.' So, with the destruction of what is subject to destruction, he sorrows, grieves, laments, beats his breast, & becomes distraught. This is called an uninstructed run-of-the-mill person pierced by the poisoned arrow of sorrow, tormenting himself.
"Now, it happens to an instructed noble disciple that something that is subject to aging ages. With the aging of what is subject to aging, he reflects: 'It doesn't happen only to me that what is subject to aging will age. To the extent that there are beings -- past & future, passing away & re-arising -- it happens to all of them that what is subject to aging will age. And if, with the aging of what is subject to aging, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.' So, with the aging of what is subject to aging, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called an instructed noble disciple who has pulled out the poisoned arrow of sorrow pierced with which the uninstructed run-of-the-mill person torments himself. Sorrowless, arrowless, the noble disciple is totally unbound right within himself.
"Furthermore, it happens to an instructed noble disciple that something that is subject to illness grows ill...that something subject to death dies...that something subject to ending ends...that something subject to destruction is destroyed. With the destruction of what is subject to destruction, he reflects: 'It doesn't happen only to me that what is subject to destruction will be destroyed. To the extent that there are beings -- past & future, passing away & re-arising -- it happens to all of them that what is subject to destruction will be destroyed. And if, with the destruction of what is subject to destruction, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.' So, with the destruction of what is subject to destruction, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called an instructed noble disciple who has pulled out the poisoned arrow of sorrow pierced with which the uninstructed run-of-the-mill person torments himself. Sorrowless, arrowless, the noble disciple is totally unbound right within himself.
"These are the five things, great king, that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world." Not by sorrowing,not by lamenting,is any aim accomplished here,    not even a bit.Knowing you're sorrowing & in pain,    your enemies are gratified.But when a sagewith a sense for determining what is his aimdoesn't waver in the face of misfortune,    his enemies are pained,seeing his face unchanged, as of old.Where & however an aim is accomplishedthrough eulogies, chants, good sayings,    donations, & family customs,follow them diligently there & that way.But if you discern that     your own aim    or that of others    is not gained in this way,acquiesce [to the nature of things]unsorrowing, with the thought:'What important work am I doing now?'

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-49.html

AN 5.51

Anguttara Nikaya 5.51
Avarana Sutta
Obstacles
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

On one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied to the Blessed One.
The Blessed One said: "These five are obstacles, hindrances that overwhelm awareness and weaken discernment. Which five?
"Sensual desire is an obstacle, a hindrance that overwhelms awareness and weakens discernment. Ill will... Sloth & drowsiness... Restlessness & anxiety... Uncertainty is an obstacle, a hindrance that overwhelms awareness and weakens discernment. These are the five obstacles, hindrances that overwhelm awareness and weaken discernment. And when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: for him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision: that is impossible.
"Suppose there were a river, flowing down from the mountains -- going far, its current swift, carrying everything with it -- and a man would open channels leading away from it on both sides, so that the current in the middle of the river would be dispersed, diffused, & dissipated; it wouldn't go far, its current wouldn't be swift, and it wouldn't carry everything with it. In the same way, when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment for him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision: that is impossible.
"Now, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: for him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision: that is possible.
"Suppose there were a river, flowing down from the mountains -- going far, its current swift, carrying everything with it -- and a man would close the channels leading away from it on both sides, so that the current in the middle of the river would be undispersed, undiffused, & undissipated; it would go far, its current swift, carrying everything with it. In the same way, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: for him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision: that is possible."
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See also: SN 46.51
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Revised: Sat 25 January 2003
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-051.html

AN 5.53

Anguttara Nikaya 5.53
Anga Sutta
Factors (for Exertion)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"These are the five factors for exertion. Which five?
"There is the case where a monk has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is pure & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.'
"He is free from illness & discomfort, endowed with good digestion -- not too cold, not too hot, of moderate strength -- fit for exertion.
"He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his wise friends in the holy life in line with what he actually is.
"He keeps his energy aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.
"He is discerning, endowed with discernment leading to the arising of the goal -- noble, penetrating, leading to the right ending of stress.
"These are the five factors for exertion."
Revised: Sat 25 January 2003
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-053.html

AN 5.57

Anguttara Nikaya 5.57
Upajjhatthana Sutta
Subjects for Contemplation
For free distribution only, as a gift of Dhamma

"There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?
"'I am subject to aging, have not gone beyond aging.' This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.
"'I am subject to illness, have not gone beyond illness'...
"'I am subject to death, have not gone beyond death'...
"'I will grow different, separate from all that is dear and appealing to me'...
"'I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir'...
"These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.
"Now, based on what line of reasoning should one often reflect...that 'I am subject to aging, have not gone beyond aging'? There are beings who are intoxicated with a [typical] youth's intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that youth's intoxication with youth will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect...that 'I am subject to illness, have not gone beyond illness'? There are beings who are intoxicated with a [typical] healthy person's intoxication with health. Because of that intoxication with health, they conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that healthy person's intoxication with health will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect...that 'I am subject to death, have not gone beyond death'? There are beings who are intoxicated with a [typical] living person's intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that living person's intoxication with life will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect...that 'I will grow different, separate from all that is dear and appealing to me'? There are beings who feel desire and passion for the things they find dear and appealing. Because of that passion, they conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that desire and passion for the things they find dear and appealing will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect...that 'I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir'? There are beings who conduct themselves in a bad way in body...in speech...and in mind. But when they often reflect on that fact, that bad conduct in body, speech, and mind will either be entirely abandoned or grow weaker...
"Now, a noble disciple considers this: 'I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings -- past and future, passing away and re-arising -- all beings are subject to aging, have not gone beyond aging.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the latent tendencies destroyed.
"Further, a noble disciple considers this: 'I am not the only one subject to illness, who has not gone beyond illness'...'I am not the only one subject to death, who has not gone beyond death'...'I am not the only one who will grow different, separate from all that is dear and appealing to me'...
"A noble disciple considers this: 'I am not the only one who is owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; who -- whatever I do, for good or for evil, to that will I fall heir. To the extent that there are beings -- past and future, passing away and re-arising -- all beings are owner of their actions, heir to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Whatever they do, for good or for evil, to that will they fall heir.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the latent tendencies destroyed." Subject to birth, subject to aging,    subject to death,run-of-the-mill peopleare repelled by those who sufferfrom that to which they are subject.And if I were to be repelledby beings subject to these things,it would not be fitting for me,    living as they do.
As I maintained this attitude -- knowing the Dhammawithout paraphernalia -- I overcame all intoxicationwith health, youth, & life    as one who sees    renunciation as security.
For me, energy arose,Unbinding was clearly seen.There's now no wayI could partake of sensual pleasures.Having followed the holy life,    I will not return.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-57.html

AN 5.57a

Anguttara Nikaya 5.57
Five Contemplations for Everyone
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are five facts, O monks, which ought to be often contemplated upon by everyone—whether man or woman, householder or one gone forth as a monk. What five?
“I am sure to become old; I cannot avoid ageing.”
“I am sure to become ill; I cannot avoid illness.”
“I am sure to die; I cannot avoid death.”
“I must be separated and parted from all that is dear and beloved to me.”
“I am the owner of my actions, heir of my actions, actions are the womb (from which I have sprung), actions are my relations, actions are my protection. Whatever actions I do, good or bad, of these I shall become the heir.” [16]
Now for what good reason should a man or woman, a householder or monk, often contemplate the fact that they are sure to become old and cannot avoid ageing? Beings while young take pride in youth; and infatuated by that pride in youth they lead an evil life in deeds, words, and thoughts. But in one who often contemplates the certainty of old age, the pride of youth will either vanish entirely or will be weakened. For that good reason the fact of ageing should often be contemplated. [17]
For what good reason should a man or woman, a householder or monk, often contemplate the fact that they are sure to become ill and cannot avoid illness? Beings while healthy take pride in their health; and infatuated by that pride in health they lead an evil life in deeds, words, and thoughts. But in one who often contemplates the certainty of illness, the pride in health will either vanish entirely or will be weakened. For that good reason the fact of illness should often be contemplated.
For what good reason should a man or woman, a householder or monk, often contemplate the fact that they are sure to die and cannot avoid death? Beings while alive take pride in life; and infatuated by that pride in life they lead an evil life in deeds, words, and thoughts. But in one who often contemplates the certainty of death, the pride in life will either vanish entirely or will be weakened. For that good reason the fact of death should often be contemplated.
For what good reason should a man or woman, a householder or monk, often contemplate the fact that they must be separated and parted from all that dear and beloved to them? Beings have lustful desire for what is dear and beloved; and inflamed by lust, they lead an evil life in deeds, words, and thoughts. But in one who often contemplates separation from things dear and beloved, lustful desire for what is dear and beloved will either vanish entirely or will be weakened. For that good reason separation from what is beloved should often be contemplated.
For what good reason should a man or woman, a householder or monk, often contemplate the fact that they are owners of their actions, and that whatever actions they do, good or bad, of these they will become the heirs? There are beings who lead an evil life in deeds, words, and thoughts. But in one who often contemplates one’s responsibility for one’s actions, such evil conduct will either vanish entirely or will be weakened. For that good reason the fact of responsibility for one’s actions should often be contemplated.
Now, O monks, the noble disciple contemplates thus: “I am not the only one who is sure to become old, to fall ill, and to die. But wherever beings come and go, pass away and re-arise, they all are subject to old age, illness and death.” In one who often contemplates these facts, the path arises. He now regularly pursues, develops and cultivates that path, and while he is doing so the fetters are abandoned and the underlying tendencies eliminated. [18]
Further, the noble disciple contemplates thus: “I am not the only one who must be separated and parted from what is dear and beloved; I am not the only one who is the owner and heir of his actions. But wherever beings come and go, pass away and re-arise, all must be separated and parted from what is dear and beloved; and all are owners and heirs of their actions.” In one who often contemplates these facts, the path arises. He now regularly pursues, develops and cultivates that path, and while he is doing so the fetters are abandoned and the underlying tendencies eliminated.
Worldlings are disgusted by other beings [19]
Who share in our common nature,
By those afflicted with ageing and illness,
By those on the verge of death.
When I live for a higher aim, it is unfitting
For me to loathe such pitiful beings.
While dwelling thus, I will defeat
The pride in health, youth and life,
Having known the state free from props,
Seeing security in renunciation. [20]
As I gazed towards Nibbana, zeal arose in me:
“Now I can never pursue sensual pleasures!
Never again shall I turn back,
The holy life is now my highest goal.”
Notes:
16. This means that we are responsible for our good and bad actions and heirs to their kammic consequences, whether favourable or unfavourable.
17. On the threefold pride, see AN 3.38. The first three contemplations commended serve to replicate, in the thoughtful disciple, the same awakening to the inescapable realities of the human condition that was thrust upon the future Buddha while he was still dwelling in the palace.
18. It is significant that the Buddha ascribes to these seemingly elementary contemplations the power to engender the supramundane path. It seems that to acquire such potency the themes of contemplation must be extended universally so that they disclose the all-pervasive nature of old age, illness and death. Cp. AN 4.170. On the ten fetters and the seven underlying tendencies, see AN 1.200-210, n.12. and AN 10.61 & 62, n. 61.
“The path” (magga) is the first supramundane path, that of stream-entry. To “develop that path”, according to AA, means to practise for the attainment of the three higher paths.
19. The formulation of the verse here suggests that it was originally connected with AN 3.47, as it refers to a period when the Buddha was still a seeker of enlightenment. It may have become detached from that sutta and connected to this one during the period when the texts were transmitted orally.
20. Dhammam nirupadhim. In the commentaries the technical term upadhi (“props,” acquisitions) is explained as fourfold: the five aggregates, the defilements, the five cords of sensual pleasure and volitional activities. Here, the “props” are the five aggregates, “the state free from props” Nibbana.
There are two readings of this last line: nekkhamme datthu khematam (used in this translation) and nekkhammam datthu khemato (“seeing renunciation as security”).

AN 5.64

Anguttara Nikaya 5.64
Vuddhi Sutta
Growth
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.

"A female disciple of the noble ones who grows in terms of these five types of growth grows in the noble growth, grasps hold of what is essential, what is excellent in the body. Which five? She grows in terms of conviction, in terms of virtue, in terms of learning, in terms of generosity, in terms of discernment. Growing in terms of these five types of growth, the female disciple of the noble ones grows in the noble growth, grasps hold of what is essential, what is excellent in the body."
Growing in conviction & virtue,
discernment, generosity, & learning,
a virtuous female lay disciple
such as this
takes hold of the essence within herself.
Revised: Sat 25 January 2003
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-064.html

AN 5.73

Anguttara Nikaya 5.73
Dhamma-viharin Sutta
One Who Dwells in the Dhamma
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "'One who dwells in the Dhamma, one who dwells in the Dhamma': thus it is said, lord. To what extent is a bhikkhu one who dwells in the Dhamma?"
"Monk, there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha's teachings]. He spends the day in Dhamma-study. He neglects seclusion. He doesn't commit himself to internal tranquility of awareness. This is called a monk who is keen on study, not one who dwells in the Dhamma.
"Then there is the case where a monk takes the Dhamma as he has heard & studied it and teaches it in full detail to others. He spends the day in Dhamma-description. He neglects seclusion. He doesn't commit himself to internal tranquility of awareness. This is called a monk who is keen on description, not one who dwells in the Dhamma.
"Then there is the case where a monk takes the Dhamma as he has heard & studied it and recites it in full detail. He spends the day in Dhamma-recitation. He neglects seclusion. He doesn't commit himself to internal tranquility of awareness. This is called a monk who is keen on recitation, not one who dwells in the Dhamma.
"Then there is the case where a monk takes the Dhamma as he has heard & studied it and thinks about it, evaluates it, and examines it with his intellect. He spends the day in Dhamma-thinking. He neglects seclusion. He doesn't commit himself to internal tranquility of awareness. This is called a monk who is keen on thinking, not one who dwells in the Dhamma.
"Then there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha's teachings]. He doesn't spend the day in Dhamma-study. He doesn't neglect seclusion. He commits himself to internal tranquility of awareness. This is called a monk who dwells in the Dhamma.
"Now, monk, I have taught you the person who is keen on study, the one who is keen on description, the one who is keen on recitation, the one who is keen on thinking, and the one who dwells in the Dhamma. Whatever a teacher should do -- seeking the welfare of his disciples, out of sympathy for them -- that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monk. Don't be heedless. Don't later fall into regret. This is our message to you."
See also: AN 7.64
Revised: Sat 25 January 2003
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-073.html

AN 5.75

Anguttara Nikaya 5.75
Yodhajiva Sutta
The Warrior (1)
For free distribution only, as a gift of Dhamma

Translator's note: This discourse is addressed to monks, and deals with their battle to maintain their celibacy and to come out victorious in the practice. The Buddha compares the victorious monk with a victorious warrior, an analogy that was probably intended to appeal to the monks' masculine pride (see AN 7.48). In this analogy, a celibate is not a wimp, but is instead a warrior to the highest degree. Because the first confrontation for a man trying to maintain his celibacy involves his attraction to women, women play the role of first-line enemy in this discourse. Unfortunately, we don't have any record of how the Buddha advised his nun followers on how to maintain their celibacy, so we don't know if he would have used a woman-warrior analogy when teaching them to resist their attraction to men, or if he would have replaced it with another analogy to appeal more specifically to their feminine pride (again, see AN 7.48). However, there are discourses in the Pali Canon that depict nuns as successfully maintaining their celibacy when confronted by men in the forest. A prime example is Therigatha IV; there are other examples of nuns resisting temptation in the Bhikkhuni Samyutta. Ultimately, of course, the true enemy lies, not without, but within. This is shown by the fact that the monk in this discourse has to go off alone and put an end to the fermentation of sensual passion in his own mind before he can be considered truly victorious.

"Monks, there are these five types of warriors who can be found existing in the world. Which five?
"There is the case of a warrior who, on seeing a cloud of dust [stirred up by the enemy army], falters, faints, doesn't steel himself, can't engage in the battle. Some warriors are like this. This is the first type of warrior who can be found existing in the world.
"Then there is the warrior who can handle the cloud of dust, but on seeing the top of the enemy's banner, he falters, faints, doesn't steel himself, can't engage in the battle. Some warriors are like this. This is the second type of warrior who can be found existing in the world.
"Then there is the warrior who can handle the cloud of dust & the top of the enemy's banner, but on hearing the tumult [of the approaching forces], he falters, faints, doesn't steel himself, can't engage in the battle. Some warriors are like this. This is the third type of warrior who can be found existing in the world.
"Then there is the warrior who can handle the cloud of dust, the top of the enemy's banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. Some warriors are like this. This is the fourth type of warrior who can be found existing in the world.
"Then there is the warrior who can handle the cloud of dust, the top of the enemy's banner, the tumult, & the hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some warriors are like this. This is the fifth type of warrior who can be found existing in the world.
"These are the five types of warriors who can be found existing in the world.
"In the same way, monks, there are these five warrior-like individuals who can be found existing among the monks. Which five?
[1] "There is the case of the monk who, on seeing a cloud of dust, falters, faints, doesn't steel himself, can't continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the cloud of dust for him? There is the case of the monk who hears, 'In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.' On hearing this, he falters, faints, doesn't steel himself, can't continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the cloud of dust. This individual, I tell you, is like the warrior who, on seeing a cloud of dust, falters, faints, doesn't steel himself, can't engage in the battle. Some individuals are like this. This is the first type of warrior-like individual who can be found existing among the monks.
[2] "Then there is the case of the monk who can handle the cloud of dust, but on seeing the top of the enemy's banner, he falters, faints, doesn't steel himself, can't continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the top of the banner for him? There is the case of the monk who not only hears that 'In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.' He sees for himself that in that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion. On seeing her, he falters, faints, doesn't steel himself, can't continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the top of the banner. This individual, I tell you, is like the warrior who can handle the cloud of dust, but on seeing the top of the enemy's banner, he falters, faints, doesn't steel himself, can't engage in the battle. Some individuals are like this. This is the second type of warrior-like individual who can be found existing among the monks.
[3] "Then there is the case of the monk who can handle the cloud of dust & the top of the enemy's banner, but on hearing the tumult [of the approaching forces], he falters, faints, doesn't steel himself, can't continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the tumult for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty building. A woman approaches him and giggles at him, calls out to him, laughs aloud, & teases him. On being giggled at, called out to, laughed at, & teased by the woman, he falters, faints, doesn't steel himself, can't continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the tumult. This individual, I tell you, is like the warrior who can handle the cloud of dust & the top of the enemy's banner, but on hearing the tumult he falters, faints, doesn't steel himself, can't engage in the battle. Some individuals are like this. This is the third type of warrior-like individual who can be found existing among the monks.
[4] "Then there is the case of the monk who can handle the cloud of dust, the top of the enemy's banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. What is the hand-to-hand combat for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty building. A woman approaches him and sits down right next to him, lies down right next to him, throws herself all over him. When she sits down right next to him, lies down right next to him, and throws herself all over him, he -- without renouncing the training, without declaring his weakness -- engages in sexual intercourse. This, for him, is hand-to-hand combat. This individual, I tell you, is like the warrior who can handle the cloud of dust, the top of the enemy's banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. Some individuals are like this. This is the fourth type of warrior-like individual who can be found existing among the monks.
[5] "Then there is the case of the monk who can handle the cloud of dust, the top of the enemy's banner, the tumult, & hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. What is victory in the battle for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty dwelling. A woman approaches him and sits down right next to him, lies down right next to him, throws herself all over him. When she sits down right next to him, lies down right next to him, and throws herself all over him, he extricates himself, frees himself, and goes off where he will.
"He resorts to a secluded dwelling place: the wilderness, the foot of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a haystack. Having gone to the wilderness, the foot of a tree, or an empty building, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.
"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.
"Having abandoned these five hindrances, corruptions of awareness that weaken discernment, then -- quite withdrawn from sensual pleasures, withdrawn from unskillful (mental) qualities -- he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture, he remains in equanimity, mindful & fully aware, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
"With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are mental fermentations...This is the origination of fermentations...This is the cessation of fermentations...This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"This, for him, is victory in the battle. This individual, I tell you, is like the warrior who can handle the cloud of dust, the top of the enemy's banner, the tumult, & hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some individuals are like this. This is the fifth type of warrior-like individual who can be found existing among the monks.
"These are these five warrior-like individuals who can be found existing among the monks."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-75.html

AN 5.76

Anguttara Nikaya 5.76
Yodhajiva Sutta
The Warrior (2)
For free distribution only, as a gift of Dhamma

Translator's note: See the note to the preceding discourse.

"Monks, there are these five types of warriors who can be found existing in the world. Which five?
"There is the case of a warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents strike him down and finish him off. Some warriors are like this. This is the first type of warrior who can be found existing in the world.
"Then there is the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives. But while he is being taken to his relatives, before he has reached them he dies along the way. Some warriors are like this. This is the second type of warrior who can be found existing in the world.
"Then there is the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives, who nurse him and care for him, but he dies of that injury. Some warriors are like this. This is the third type of warrior who can be found existing in the world.
"Then there is the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives. His relatives nurse him and care for him, and he recovers from his injury. Some warriors are like this. This is the fourth type of warrior who can be found existing in the world.
"Then there is the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some warriors are like this. This is the fifth type of warrior who can be found existing in the world.
"These are the five types of warriors who can be found existing in the world.
"In the same way, monks, there are these five warrior-like individuals who can be found existing among the monks. Which five?
[1] "There is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having put on his robes and carrying his bowl & outer robe, he goes into the village or town for alms -- with his body, speech, & mind unprotected, with mindfulness unestablished, with his sense faculties unguarded. There he sees a woman improperly dressed or half-naked. As he sees her improperly dressed or half-naked, lust ravages his mind. With his mind ravaged by lust, he -- without renouncing the training, without declaring his weakness -- engages in sexual intercourse. This individual, I tell you, is like the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents strike him down and finish him off. Some individuals are like this. This is the first type of warrior-like individual who can be found existing among the monks.
[2] "Then there is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having put on his robes and carrying his bowl & outer robe, he goes into the village or town for alms -- with his body, speech, & mind unprotected, with mindfulness unestablished, with his sense faculties unguarded. There he sees a woman improperly dressed or half-naked. As he sees her improperly dressed or half-naked, lust ravages his mind. With his mind ravaged by lust, he burns in body & mind. The thought occurs to him: 'What if I were to go to the monastery and tell the monks: "Friends, I am assailed by lust, overcome by lust. I can't continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life."' He heads toward the monastery, but before he arrives there, along the way, he declares his weakness in the training, renounces the training, and returns to the lower life. This individual, I tell you, is like the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives. But while he is being taken to his relatives, before he has reached them he dies along the way. Some individuals are like this. This is the second type of warrior-like individual who can be found existing among the monks.
[3] "Then there is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having put on his robes and carrying his bowl & outer robe, he goes into the village or town for alms -- with his body, speech, & mind unprotected, with mindfulness unestablished, with his sense faculties unguarded. There he sees a woman improperly dressed or half-naked. As he sees her improperly dressed or half-naked, lust ravages his mind. With his mind ravaged by lust, he burns in body & mind. The thought occurs to him: 'What if I were to go to the monastery and tell the monks: "Friends, I am assailed by lust, overcome by lust. I can't continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life."' Going to the monastery, he tells the monks, 'Friends, I am assailed by lust, overcome by lust. I can't continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.'
"Then his companions in the holy life admonish & instruct him, 'Friend, the Blessed One has said that sensual pleasures are of little satisfaction, of much stress, much despair, & greater drawbacks. The Blessed One has compared sensual pleasures to a chain of bones -- of much stress, much despair, & greater drawbacks. He has compared sensual pleasures to a lump of flesh...a grass torch...a pit of glowing embers...a dream...borrowed goods...the fruits of a tree...a slaughterhouse...spears & swords...a poisonous snake -- of much stress, much despair, & greater drawbacks. Find delight, friend, in the holy life. Don't declare your weakness in the training, renounce the training, or return to the lower life.'
"Thus admonished & instructed by his companions in the holy life, he says, 'Even though the Blessed One has said that sensual pleasures are of little satisfaction, of much stress, much despair, & greater drawbacks, still I can't continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.' So he declares his weakness in the training, renounces the training, and returns to the lower life. This individual, I tell you, is like the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives, who nurse him and care for him, but he dies of that injury. Some individuals are like this. This is the third type of warrior-like individual who can be found existing among the monks.
[4] "Then there is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having put on his robes and carrying his bowl & outer robe, he goes into the village or town for alms -- with his body, speech, & mind unprotected, with mindfulness unestablished, with his sense faculties unguarded. There he sees a woman improperly dressed or half-naked. As he sees her improperly dressed or half-naked, lust ravages his mind. With his mind ravaged by lust, he burns in body & mind. The thought occurs to him: 'What if I were to go to the monastery and tell the monks: "Friends, I am assailed by lust, overcome by lust. I can't continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life."' Going to the monastery, he tells the monks, 'Friends, I am assailed by lust, overcome by lust. I can't continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.'
"Then his companions in the holy life admonish & instruct him, 'Friend, the Blessed One has said that sensual pleasures are of little satisfaction, of much stress, much despair, & greater drawbacks. The Blessed One has compared sensual pleasures to a chain of bones -- of much stress, much despair, & greater drawbacks. He has compared sensual pleasures to a lump of flesh...a grass torch...a pit of glowing embers...a dream...borrowed goods...the fruits of a tree...a slaughterhouse...spears & swords...a poisonous snake -- of much stress, much despair, & greater drawbacks. Find delight, friend, in the holy life. Don't declare your weakness in the training, renounce the training, or return to the lower life.'
"Thus admonished & instructed by his companions in the holy life, he responds, 'I will strive, friends. I will remember. I will find delight in the holy life. I won't yet declare my weakness in the training, renounce the training, or return to the lower life.' This individual, I tell you, is like the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives, who nurse him and care for him, and he recovers from his injury. Some individuals are like this. This is the fourth type of warrior-like individual who can be found existing among the monks.
[5] "Then there is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having put on his robes and carrying his bowl & outer robe, he goes into the village or town for alms -- with his body, speech, & mind protected, with mindfulness established, with his sense faculties guarded. On seeing a form with the eye, does not grasp at any theme or particulars by which -- if he were to dwell without restraint over the faculty of the eye -- evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.
"On hearing a sound with the ear...
"On smelling an aroma with the nose...
"On tasting a flavor with the tongue...
"On touching a tactile sensation with the body...
"On cognizing an idea with the intellect, he does not grasp at any theme or particulars by which -- if he were to dwell without restraint over the faculty of the intellect -- evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.
"Returning from his almsround, after his meal, he resorts to a secluded dwelling place: the wilderness, the foot of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a haystack. Having gone to the wilderness, the foot of a tree, or an empty building, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.
"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.
"Having abandoned these five hindrances, corruptions of awareness that weaken discernment, then -- quite withdrawn from sensual pleasures, withdrawn from unskillful (mental) qualities -- he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture, he remains in equanimity, mindful & fully aware, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
"With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are mental fermentations...This is the origination of fermentations...This is the cessation of fermentations...This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"This individual, I tell you, is like the warrior who -- taking his sword & shield, strapping on his bow & quiver -- goes down into the thick of battle. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some individuals are like this. This is the fifth type of warrior-like individual who can be found existing among the monks.
"These are these five warrior-like individuals who can be found existing among the monks."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-76.html

AN 5.77-80

Anguttara Nikaya 5.77-80
Anagata-bhayani Suttas
The Discourses on Future Dangers
For free distribution only, as a gift of Dhamma

From That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, translated by Thanissaro Bhikkhu.

Future Dangers (1) AN 5.77
"Monks, these five future dangers are just enough, when considered, for a monk living in the wilderness -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. What five?
"There is the case where a monk living in the wilderness reminds himself of this: I am now living alone in the wilderness. While I am living alone in the wilderness a snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"This is the first future danger that is just enough, when considered, for a monk living in the wilderness -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk living in the wilderness reminds himself of this: I am now living alone in the wilderness. While I am living alone in the wilderness, stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm...piercing wind forces (in the body) might be provoked. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"This is the second future danger that is just enough, when considered, for a monk living in the wilderness -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk living in the wilderness reminds himself of this: I am now living alone in the wilderness. While I am living alone in the wilderness, I might meet up with vicious beasts: a lion or a tiger or a leopard or a bear or a hyena. They might take my life. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"This is the third future danger that is just enough, when considered, for a monk living in the wilderness -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk living in the wilderness reminds himself of this: I am now living alone in the wilderness. While I am living alone in the wilderness, I might meet up with youths on their way to committing a crime or on their way back. They might take my life. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"This is the fourth future danger that is just enough, when considered, for a monk living in the wilderness -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk living in the wilderness reminds himself of this: I am now living alone in the wilderness. And in the wilderness are vicious non-human beings (spirits). They might take my life. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"This is the fifth future danger that is just enough, when considered, for a monk living in the wilderness -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"These are the five future dangers that are just enough, when considered, for a monk living in the wilderness -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized."

Future Dangers (2) AN 5.78
"Monks, these five future dangers are just enough, when considered, for a monk -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. What five?
"There is the case where a monk reminds himself of this: At present I am young, black-haired, endowed with the blessings of youth in the first stage of life. The time will come, though, when this body is beset by old age. When one is overcome with old age and decay, it is not easy to pay attention to the Buddha's teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that -- endowed with that Dhamma -- I will live in peace even when old.
"This is the first future danger that is just enough, when considered, for a monk -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk reminds himself of this: At present I am free from illness and discomfort, endowed with good digestion: not too cold, not too hot, of medium strength and tolerance. The time will come, though, when this body is beset with illness. When one is overcome with illness, it is not easy to pay attention to the Buddha's teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that -- endowed with that Dhamma -- I will live in peace even when ill.
"This is the second future danger that is just enough, when considered, for a monk -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk reminds himself of this: At present food is plentiful, alms are easy to come by. It is easy to maintain oneself by gleanings and patronage. The time will come, though, when there is famine: Food is scarce, alms are hard to come by, and it is not easy to maintain oneself by gleanings and patronage. When there is famine, people will congregate where food is plentiful. There they will live packed and crowded together. When one is living packed and crowded together, it is not easy to pay attention to the Buddha's teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that -- endowed with that Dhamma -- I will live in peace even when there is famine.
"This is the third future danger that is just enough, when considered, for a monk -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk reminds himself of this: At present people are in harmony, on friendly terms, without quarreling, like milk mixed with water, viewing one another with eyes of affection. The time will come, though, when there is danger and an invasion of savage tribes. Taking power, they will surround the countryside. When there is danger, people will congregate where it is safe. There they will live packed and crowded together. When one is living packed and crowded together, it is not easy to pay attention to the Buddha's teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that -- endowed with that Dhamma -- I will live in peace even when there is danger.
"This is the fourth future danger that is just enough, when considered, for a monk -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk reminds himself of this: At present the Sangha -- in harmony, on friendly terms, without quarreling -- lives in comfort with a single recitation. The time will come, though, when the Sangha splits. When the Sangha is split, it is not easy to pay attention to the Buddha's teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that -- endowed with that Dhamma -- I will live in peace even when the Sangha is split.
"This is the fifth future danger that is just enough, when considered, for a monk -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
"These are the five future dangers that are just enough, when considered, for a monk -- uncomplacent, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized."

Future Dangers (3) AN 5.79
"Monks, these five future dangers, unarisen at present, will arise in the future. Be alert to them and, being alert, work to get rid of them. What five?
"There will be, in the course of the future, monks undeveloped in bodily conduct, undeveloped in virtue, undeveloped in mind, undeveloped in discernment. They -- being undeveloped in bodily conduct, undeveloped in virtue, undeveloped in mind, undeveloped in discernment -- will give full ordination to others and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in bodily conduct...virtue...mind...discernment. They -- being undeveloped in bodily conduct...virtue...mind...discernment -- will give full ordination to still others and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in bodily conduct...virtue...mind...discernment. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the first future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"And again, there will be in the course of the future monks undeveloped in bodily conduct, undeveloped in virtue, undeveloped in mind, undeveloped in discernment. They -- being undeveloped in bodily conduct, undeveloped in virtue, undeveloped in mind, undeveloped in discernment -- will take on others as students and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in bodily conduct...virtue...mind...discernment. They -- being undeveloped in bodily conduct...virtue...mind...discernment -- will take on still others as students and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in bodily conduct...virtue...mind...discernment. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the second future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"And again, there will be in the course of the future monks undeveloped in bodily conduct...virtue...mind...discernment. They -- being undeveloped in bodily conduct...virtue...mind...discernment -- when giving a talk on higher Dhamma or a talk composed of questions and answers, will fall into dark mental states without being aware of it. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the third future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"And again, there will be in the course of the future monks undeveloped in bodily conduct...virtue...mind...discernment. They -- being undeveloped in bodily conduct...virtue...mind...discernment -- will not listen when discourses that are words of the Tathagata -- deep, profound, transcendent, connected with the Void -- are being recited. They will not lend ear, will not set their hearts on knowing them, will not regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works -- the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples -- are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping and mastering. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the fourth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"And again, there will be in the course of the future monks undeveloped in bodily conduct...virtue...mind...discernment. They -- being undeveloped in bodily conduct...virtue...mind...discernment -- will become elders living in luxury, lethargic, foremost in falling back, shirking the duties of solitude. They will not make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. They will become an example for later generations, who will become luxurious in their living, lethargic, foremost in falling back, shirking the duties of solitude, and who will not make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the fifth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"These, monks, are the five future dangers, unarisen at present, that will arise in the future. Be alert to them and, being alert, work to get rid of them."

Future Dangers (4) AN 5.80
"Monks, these five future dangers, unarisen at present, will arise in the future. Be alert to them and, being alert, work to get rid of them. What five?
"There will be, in the course of the future, monks desirous of fine robes. They, desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropriate things.
"This, monks, is the first future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"Furthermore, in the course of the future there will be monks desirous of fine food. They, desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there and searching out the tip-top tastes with the tip of the tongue. For the sake of food they will do many kinds of unseemly, inappropriate things.
"This, monks, is the second future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"Furthermore, in the course of the future there will be monks desirous of fine lodgings. They, desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, inappropriate things.
"This, monks, is the third future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"Furthermore, in the course of the future there will be monks who will live in close association with nuns, female probationers, and female novices. As they interact with nuns, female probationers, and female novices, they can be expected either to lead the holy life dissatisfied or to fall into one of the grosser offenses, leaving the training, returning to a lower way of life.
"This, monks, is the fourth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"Furthermore, in the course of the future there will be monks who will live in close association with monastery attendants and novices. As they interact with monastery attendants and novices, they can be expected to live intent on storing up all kinds of possessions and to stake out crops and fields. This is the fifth future danger...
"This, monks, is the fifth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.
"These, monks, are the five future dangers, unarisen at present, that will arise in the future. Be alert to them and, being alert, work to get rid of them."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-77.html

AN 5.95

Anguttara Nikaya 5.95
Akuppa Sutta
Discourse on the Unshakeable
translated from the Pali by K. Nizamis © 2011

When endowed with five qualities, monks, in no long time a monk penetrates and intuits[1] the Unshakeable.[2] Which five? Here, monks, a monk is one who has attained discrimination[3] of meanings,[4] is one who has attained discrimination of principles,[5] is one who as attained discrimination of language,[6] is one who has attained discrimination of the illuminating qualities (of knowledge),[7] and he reflects upon the mind as liberated.[8] When endowed with these five qualities, monks, a monk in no long time penetrates and intuits the Unshakeable.
Translator's Notes
1. Pamivijjhati: here, both the literal sense ('penetrates') and the figurative sense ('intuits') have been given in the translation, as both senses of the verb are important and mutually illuminate one another.
2. Akuppa: (1) as adjective, 'not able to be disturbed; stable; immovable'; as noun, (2) 'what is not able to be disturbed; a state of stability', (3) 'lack of agitation; the state of not being provoked or angered; forbearance' (Cone, A Dictionary of Pli, Part I, p.711.1). From the Sanskrit root kup, 'to be moved, excited, agitated; to swell, heave, or boil with emotion; be angry' (Monier-Williams, Sanskrit English Dictionary, p. 291.2). MN 43 Mahvedalla Sutta (PTS MN i.292) informs us that of all the various types of deliverance of mind (cetovimutti), the unshakeable deliverance of mind is declared the best or highest (akupp tsaC cetovimutti aggamakkhyati; PTS MN i.298). Moreover, it says, the 'unshakeable deliverance of mind' is empty of lust, empty of ill will, and empty of delusion (s kho pankupp cetovimutti suññ rgena, suññ dosena, suññ mohena; ibid.). The commentary to this same passage says that the unshakeable deliverance of mind is the fruit of arahantship; it is the strongest (jemmhik) of all, hence it is said in the sutta that it is declared the best or highest (akuppti arahattaphalacetovimutti; s hi tsaC sabbajemmhik, tasm aggamakkhyat+ti vutt; PTS Ps ii.354). The commentary to MN 122 Mahsuññata Sutta (PTS MN iii.110), where again the 'permanent and unshakeable deliverance of mind' is referred to (cetovimuttiC... asmyikaC v akuppanti; PTS MN iii.111), further glosses akuppa with the meaning, 'not to be agitated by the impure passions' (akuppanti kilesehi akopetabbaC; PTS Ps iv.159).
3. Pamisambhid: formed from pami- + saC- + bhid, where pami + saC should probably be understood as 'back together', and the verbal root bhid means 'to break, split, sever'. Rhys Davids and Stede propose that a literal rendering would be "resolving continuous breaking up", and gloss this as 'analysis, analytic insight, discriminating knowledge'; moreover, they associate it with the idea of 'logical analysis' (Pali-English Dictionary, p. 400.2). Bhikkhu Nyanatiloka similarly renders the term as 'analytical knowledge', but also as 'discrimination' (Buddhist Dictionary, p. 137). Bhikkhu ÑGamoli voices a divergent view in a note to his translation of in Buddhaghosa's Visuddhimagga, XIV.8, where he renders pamisambhid as 'discrimination':
Pamisambhid is usually rendered by 'analysis'... But the Tipimaka explanations of the four pamisambhid suggest no emphasis on analysis rather than synthesis... 'Discrimination' has been chosen for pamisambhid because, while it has the sense of 'division', it does not imply an opposite process as 'analysis' does. Also it may be questioned whether the four are well described as 'entirely logical': 'entirely epistemological' might perhaps be both less rigid and nearer; for they seem to cover four interlocking fields, namely: meanings of statements and effects of causes (etc.), statements of meanings and causes of effects (etc.), language as restricted to etymological rules of verbal expression, and clarity (or perspicuous inspiration) in marshalling the other three. (The Path of Purification, 5th ed., 1991, p. 804, n. 4)
In this translation, I have decided to follow ÑGamoli's rendering of the term. Even so, 'discrimination' does not so clearly capture the double sense of both 'taking apart' ('analysis') and 'combining together' ('synthesis') that seems to be suggested by pamisambhid. One kind of epistemological process which involves both of these activities is 'classification', in which various things, even within a given class or group (e.g., attha, 'meaning, result', dhamma, 'principle, cause', nirutti, 'language, means of expression'), are divided and grouped according to their peculiar differences and similarities with respect to one another. So, while each of the pamisambhid is itself a classification of a kind of knowledge, it is also possible that each one is also understood to be a kind of ability to 'classify' correctly the elements belonging to the kind of knowledge that falls into its scope.
In Visuddhimagga, Buddhaghosa (PTS Vism 438), presents a list of what he considers to be twelve different kinds of paññ ('understanding', 'wisdom'); the set of catasso pamisambhid, 'four discriminations', is the twelfth of these. He goes on to give an extensive discussion of them (XIV.21-31, PTS Vism 440-443), which, although of interest, is very much influenced by the Abhidhamma interpretation of the term: Buddhaghosa begins by citing the definition of the Abhidhamma VibhaEga (Vibh 293), and then proceeds to follow the subsequent VibhaEga discussion (XIV.24, Vism 441, citing Vibh 293-295). If Buddhaghosa was indeed the author of the SumaEgalavilsin+ (see note 8 below for details), then his Abhidhamma-based account of the four pamisambhid may well diverge from the original meaning of the term in the period in which the Suttas evolved and were committed to memory. For the same reasons, this is very probably also the case for many commentarial interpretations of earlier Sutta concepts.
4. Attha-pamisambhid.
5. Dhamma-pamisambhid.
6. Nirutti-pamisambhid: nirutti might best be thought of as the study of language: that is to say, as 'philology' or 'linguistics', implying a knowledge of grammar, syntax, and etymology.
7. Pamibhna: 'understanding, illumination, intelligence, readiness or confidence of speech, promptitude, wit' (Rhys Davids and Stede, PED, p. 397.2). Cf. the Sanskrit pratibhna, from prati- + bh, pratibhti, 'to shine upon, to appear to the mind (used also with manasi, 'in the mind'), to become clear or manifest' (cf. Monier-Williams, SED, p. 668.2-3); thus pratibhna, 'becoming clear or visible; obviousness; intelligence; eloquence; brilliancy; boldness, audacity' (ibid.).
We might also cite here the definition from VibhaEga with which Buddhaghosa opens his discussion of the four pamisambhid (see note 3 above):
Knowledge with respect to meaning is discrimination (pamisambhid) of meaning, knowledge with respect to dhamma is discrimination of dhamma, knowledge with respect to the linguistic expression of dhamma is discrimination of language, and knowledge with respect to kinds of knowledge is discrimination of pamibhna.
atthe ñGaC atthapamisambhid, dhamme ñGaC dhammapamisambhid, tatra dhammaniruttbhilpe ñGaC niruttipamisambhid, ñGesu ñGaC pamibhnapamisambhid. (PTS Vibh 293)
ÑGamoli, in his translation of this passage as cited within Buddhaghosa's text, renders pamibhna as 'perspicuity' (see Path of Purification, XIV.21, p. 440).
8. Yath vimuttaC cittaC paccavekkhati. (See also Ven. Thanissaro's note to this expression in AN 5.96, note 1; the expression recurs also in AN 5.97 and AN 5.98.)
In the 'Introduction' (Nidna-kath) to the commentary to D+gha Nikya, known as the SumaEgalavilsin+ and traditionally attributed to Buddhaghosa, there is the following interesting reference to the 'four discriminations':
Moreover, a bhikkhu well-practised in Vinaya, depending on the attainment of virtue, arrives at the three knowledges... well-practised in Sutta, depending on the attainment of concentration, he arrives at the six higher knowledges... well-practised in Abhidhamma, depending on the attainment of wisdom, he arrives at the four discriminations...
vinaye pana suppamipanno bhikkhu s+lasampadaC nissya tisso vijj ppuGti... sutte suppamipanno samdhisampadaC nissya cha abhiññ ppuGti... abhidhamme suppamipanno paññsampadaC nissya catasso pamisambhid ppuGti... (PTS Sv i.21-22)
From this we see that the commentator believed that the 'four discriminations' (catasso pamisambhid) were the result of mastery of the Abhidhamma, and that the Abhidhamma is associated with the development of wisdom (paññ).
However, given that the attainment of the four pamisambidh is mentioned here in this sutta, it follows that the pamisambidh cannot be a result of a mastery of the Abhidhamma, because the Abhidhamma did not even exist at the time of the compilation of the suttas. We know this even according to the traditional evidence, from the reports of the First and Second Councils contained in the last two sections of the Cullavagga, the second part of the Khandhaka in the Vinaya Pimaka.
In the report of the First Council therein, only the Vinaya and the Dhamma are mentioned: "Come, friends, let us chant the Dhamma and the Vinaya..." (handa mayaC, vuso, dhammañca vinayañca saEgyma... PTS Vin ii.285). Venerable Mahkassapa questions Venerable Upli concerning the contexts of the Vinaya; and then he questions the Venerable nanda concerning the contexts of the Suttas, starting with the Brahmajla, then the Smaññaphala. "In this way, he asked about the five Nikyas; questioned consecutively, Venerable nanda answered." (eteneva upyena pañcapi nikye pucchi; pummho pummho yasm nando vissajjesi. PTS Vin ii.287).
Again, in the report of the Second Council, said in the text itself to have taken place one hundred years after the Buddha's Parinibbna (tena kho pana samayena vassa-sata-parinibbute bhagavati...; PTS Vin ii.294), the resolution of the dispute between the two groups of monks depends upon a sound knowledge of the Vinaya and the Dhamma. Thus, for example: "The Venerable Elder has learned much Dhamma and Vinaya at the feet of his spiritual teacher. When the Venerable Elder is reflecting upon the Dhamma and Vinaya, how is it?" (therena, bhante, upajjhyassa mkle bahudhammo ca vinayo ca pariyatto. therassa bhante, dhammañca vinayañca paccavekkhantassa kathaC hoti? PTS Vin ii.304.) The Venerable Revata, to whom this passage refers, is earlier described (in a stereotypical formula) as "very learned, one to whom the gama (the four Nikyas) has been handed down, a bearer of the Dhamma, the Vinaya, the mtik, intelligent, accomplished, wise, modest, meticulous, anxious to observe the discipline (bahussuto gatgamo dhammadharo vinayadharo mtikdharo paG ito viyatto medhv+ lajj+ kukkuccako sikkhkmo; PTS Vin ii.299.) Here, the word mtik, 'matrices, codes', most probably refers to the rules of the Ptimokkha-sutta (which has come down to us embedded within its commentary, the Sutta-vibhaEga, in the Vinaya Pimaka): 227 rules for monks and 311 rules for nuns. On this matter, see O. von Hinüber, A Handbook of Pli Literature, §15 and §131. See also Bhikkhus Bodhi and ÑGamoli, The Middle Length Discourses of the Buddha, p. 1226, n. 365: "The Codes (mtik) are probably the rules of the Ptimokkha abstracted from their explanatory matrix, as well as lists of the primary doctrinal categories used for expounding the Dhamma." Again, see also F. Watanabe, Philosophy and its Development in the Nikyas and Abhidhamma, p. 43:
The word mtik can also be found in the Vinaya Pimaka, where it appears with the word vibhaEga (indicating the SuttavibhaEga or VinayavibhaEga) and the word khandhaka (indicating the Khandhakas). Therefore, it is also a word used for a special study of the vinaya (abhivinaya: probably studying the Ptimokkhasutta...).
This is clearly the earliest usage and meaning of the word mtik, as it is found in the Vinaya and Suttas. From such indications we may conclude that it was fundamentally anachronistic of the commentator (perhaps Buddhaghosa) to suppose that the pamisambhid were attainments resulting from a mastery of the much later Abhidhamma literature; for, the latter simply did not exist at the time of the learning, compilation and original transmission of the Suttas.
Now, in this present sutta (AN 5.95), we find very specific reference made to five qualities (pañcahi dhammehi): that is, the four pamisambidh in conjunction with what we must evidently take to be the fifth quality in question: "yathvimuttaC cittaC paccavekkhati", "he reflects upon mind as liberated". It is probable that this fifth quality is the crucial one, and that, without it, the four other qualities would by no means produce the result which is the theme of the sutta, i.e., "nacirasseva akuppaC pamivijjhati", "in no long time he penetrates and intuits the Unshakeable".
http://www.accesstoinsight.org/tipitaka/an/an05/an05.095.niza.html

AN 5.96

Anguttara Nikaya 5.96
Sutadhara Sutta
One Who Retains What He Has Heard

For free distribution only.

"Endowed with five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked [release]. Which five?
"He is a person who imposes only a little [on others]: one of few duties & projects, easy to support, easily contented with the requisites of life.
"He is a person who eats only a little food, committed to not indulging his stomach.
"He is a person of only a little sloth, committed to wakefulness.
"He is a person of much learning, who has retained what he heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that -- in their meaning & expression -- proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views.
"He reflects on the mind as it is released.[1]
"Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked."
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Note
1. When the mind is released from hindrances as it enters concentration, when it is released from the factors of lower levels of concentration as it enters higher levels of concentration, and when it is released from the fetters on reaching Awakening.
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See also: AN 5.97; AN 5.98.
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Revised: Thu 7 November 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-096.html

AN 5.97

Anguttara Nikaya 5.97
Katha Sutta
Talk

For free distribution only.

"Endowed with five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked [release]. Which five?
"He is a person who imposes only a little [on others]: one of few duties & projects, easy to support, easily contented with the requisites of life.
"He is a person who eats only a little food, committed to not indulging his stomach.
"He is a person of only a little sloth, committed to wakefulness.
"He gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness: talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.
"He reflects on the mind as it is released.
"Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked."
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See also: AN 5.96; AN 5.98.
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Revised: Thu 7 November 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-097.html

AN 5.98

Anguttara Nikaya 5.98
Arañña Sutta
Wilderness

For free distribution only.

"Endowed with five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked [release]. Which five?
"He is a person who imposes only a little [on others]: one of few duties & projects, easy to support, easily contented with the requisites of life.
"He is a person who eats only a little food, committed to not indulging his stomach.
"He is a person of only a little sloth, committed to wakefulness.
"He lives in the wilderness, in an isolated dwelling place.
"He reflects on the mind as it is released.
"Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked."
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See also: AN 5.96; AN 5.97.
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Revised: Thu 7 November 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-098.html

AN 5.103

Anguttara Nikaya 5.103
Micchatta Sutta
Wrongness
For free distribution only, as a gift of Dhamma

"From wrongness comes failure, not success. And how is it, monks, that from wrongness comes failure, not success?
"In a person of wrong view, wrong resolve comes into being. In a person of wrong resolve, wrong speech. In a person of wrong speech, wrong action. In a person of wrong action, wrong livelihood. In a person of wrong livelihood, wrong effort. In a person of wrong effort, wrong mindfulness. In a person of wrong mindfulness, wrong concentration. In a person of wrong concentration, wrong knowledge. In a person of wrong knowledge, wrong release.
"This is how from wrongness comes failure, not success.
"From rightness comes success, not failure. And how is it, monks, that from rightness comes success, not failure?
"In a person of right view, right resolve comes into being. In a person of right resolve, right speech. In a person of right speech, right action. In a person of right action, right livelihood. In a person of right livelihood, right effort. In a person of right effort, right mindfulness. In a person of right mindfulness, right concentration. In a person of right concentration, right knowledge. In a person of right knowledge, right release. 1
"This is how from rightness comes success, not failure."
Note
1. MN 117 states that the path of stream-entry has eight factors, whereas the path to arahantship has these ten.
See also: AN 10.104.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an10/an10.103.than.html

AN 5.104

Anguttara Nikaya 5.104
Bija Sutta
The Seed
For free distribution only, as a gift of Dhamma

"When a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds... whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.
"Just as when a nimb-tree seed, a bitter creeper seed, or a bitter melon seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its bitterness, acridity, & distastefulness. Why is that? Because the seed is evil. In the same way, when a person has wrong view... wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds... whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.
"When a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds... whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.
"Just as when a sugar cane seed, a rice grain, or a grape seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its sweetness, tastiness, & unalloyed delectability. Why is that? Because the seed is auspicious. In the same way, when a person has right view... right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds... whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious."
See also: AN 10.103.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an10/an10.104.than.html

AN 5.114

Anguttara Nikaya 5.114
Andhakavinda Sutta
At Andhakavinda
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying among the Magadhans at Andhakavinda. Then Ven. Ananda went to him and, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, "Ananda, the new monks -- those who have not long gone forth, who are newcomers in this Dhamma & Discipline -- should be encouraged, exhorted, and established in these five things. Which five?
"'Come, friends, be virtuous. Dwell restrained in accordance with the Patimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.' Thus they should be encouraged, exhorted, & established in restraint in accordance with the Patimokkha.
"'Come, friends, dwell with your sense faculties guarded, with mindfulness as your protector, with mindfulness as your chief, with your intellect self-protected, endowed with an awareness protected by mindfulness.' Thus they should be encouraged, exhorted, & established in restraint of the senses.
"'Come, friends, speak only a little, place limits on your conversation.' Thus they should be encouraged, exhorted, & established in limited conversation.
"'Come, friends, dwell in the wilderness. Resort to remote wilderness & forest dwellings.' Thus they should be encouraged, exhorted, & established in physical seclusion.
"Come, friends, develop right view. Be endowed with right vision.' Thus they should be encouraged, exhorted, & established in right vision.
"New monks -- those who have not long gone forth, who are newcomers in this Dhamma & Discipline -- should be encouraged, exhorted, and established in these five things."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-114.html

AN 5.121

Anguttara Nikaya 5.121
Gilana Sutta
To a Sick Man
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying near Vesali, in the Great Forest, at the Gabled Pavilion. Then, in the late afternoon, he left his seclusion and went to the sick ward, where he saw a monk who was weak & sickly. Seeing him, he sat down on a prepared seat. As he was sitting there, he addressed the monks: "When these five things don't leave a monk who is weak & sickly, it can be expected of him that, before lon -- with the ending of the fermentations -- he will enter & remain in the fermentation-free release of awareness & release of discernment, having realized & directly known them for himself in the here & now. Which five?
"There is the case where a monk[1] remains focused on unattractiveness with regard to the body,[2] is percipient of foulness with regard to food,[3] is percipient of distaste with regard to every world,[4] is percipient of the undesirability of all fabrications, and[5] has the perception of death well established within himself.
"When these five things don't leave a monk who is weak & sickly, it can be expected of him that, before long -- with the ending of the fermentations -- he will enter & remain in the fermentation-free release of awareness & release of discernment, having realized & directly known them for himself in the here & now."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-121.html

AN 5.129

Anguttara Nikaya 5.129
Parikuppa Sutta
In Agony
For free distribution only, as a gift of Dhamma

Translator's note: This discourse lists the five grave deeds that are said to prevent one's chances of attaining any of the noble attainments in this lifetime. People who commit them fall -- immediately at the moment of death -- into hell. No help from outside is able to mitigate the sufferings they will endure in hell, and thus they are said to be incurable. Only when the results of these deeds have worked themselves out will they be released from hell. Even if they return to the human plane, they will continue to suffer the consequences of their deeds. For example, Ven. Moggallana, one of the Buddha's foremost disciples, killed his parents many aeons ago, and the results of that deed pursued him even through his final lifetime, when he was beaten to death.

"There are these five inhabitants of the states of deprivation, inhabitants of hell, who are in agony & incurable. Which five? One who has killed his/her mother, one who has killed his/her father, one who has killed an arahant, one who -- with a corrupted mind -- has caused the blood of a Tathagata to flow, and one who has caused a split in the Sangha. These are the five inhabitants of the states of deprivation, inhabitants of hell, who are in agony & incurable."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-129.html

AN 5.130

Anguttara Nikaya 5.130
Sampada Sutta
Being Consummate
For free distribution only, as a gift of Dhamma

Monks, there are these five kinds of loss. Which five? Loss of relatives, loss of wealth, loss through disease, loss in terms of virtue, loss in terms of views. It's not by reason of loss of relatives, loss of wealth, or loss through disease that beings — with the break-up of the body, after death — reappear in the plane of deprivation, the bad destination, the lower realms, in hell. It's by reason of loss in terms of virtue and loss in terms of views that beings — with the break-up of the body, after death — reappear in the plane of deprivation, the bad destination, the lower realms, in hell. These are the five kinds of loss.
"There are these five ways of being consummate. Which five? Being consummate in terms of relatives, being consummate in terms of wealth, being consummate in terms of freedom from disease, being consummate in terms of virtue, being consummate in terms of views. It's not by reason of being consummate in terms of relatives, being consummate in terms of wealth, or being consummate in terms of freedom from disease that beings — with the break-up of the body, after death — reappear in the good destinations, in the heavenly world. It's by reason of being consummate in virtue and being consummate in terms of views that beings — with the break-up of the body, after death — reappear in the good destinations, in the heavenly world. These are the five ways of being consummate."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an05/an05.130.than.html

AN 5.139

Anguttara Nikaya 5.139
Akkhama Sutta
Not Resilient
For free distribution only, as a gift of Dhamma

"Endowed with five qualities, monks, a king's elephant is not worthy of a king, is not a king's asset, does not count as a very limb of his king. Which five? There is the case where a king's elephant is not resilient to sights, not resilient to sounds, not resilient to aromas, not resilient to flavors, not resilient to tactile sensations.
"And how is a king's elephant not resilient to sights? There is the case where a king's elephant, having gone into battle, sees a troop of elephants, a troop of cavalry, a troop of chariots, a troop of foot soldiers, and so he falters, faints, doesn't steel himself, can't engage in the battle. This is how a king's elephant is not resilient to sights.
"And how is a king's elephant not resilient to sounds? There is the case where a king's elephant, having gone into battle, hears the sound of elephants, the sound of cavalry, the sound of chariots, the sound of foot soldiers, the resounding din of drums, cymbals, conchs, & tom-toms, and so he falters, faints, doesn't steel himself, can't engage in the battle. This is how a king's elephant is not resilient to sounds.
"And how is a king's elephant not resilient to aromas? There is the case where a king's elephant, having gone into battle, smells the stench of the urine & feces of those pedigreed royal elephants who are at home in the battlefield, and so he falters, faints, doesn't steel himself, can't engage in the battle. This is how a king's elephant is not resilient to aromas.
"And how is a king's elephant not resilient to flavors? There is the case where a king's elephant, having gone into battle, goes without his ration of grass & water for one day, two days, three days, four days, five, and so he falters, faints, doesn't steel himself, can't engage in the battle. This is how a king's elephant is not resilient to flavors.
"And how is a king's elephant not resilient to tactile sensations? There is the case where a king's elephant, having gone into battle, is pierced by a flight of arrows, two flights, three flights, four flights, five flights of arrows, and so he falters, faints, doesn't steel himself, can't engage in the battle. This is how a king's elephant is not resilient to tactile sensations.
"Endowed with these five qualities, monks, a king's elephant is not worthy of a king, is not a king's asset, does not count as a very limb of his king.
"In the same way, a monk endowed with five qualities is not deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, nor is he an unexcelled field of merit for the world. Which five? There is the case where a monk is not resilient to sights, not resilient to sounds, not resilient to aromas, not resilient to flavors, not resilient to tactile sensations.
"And how is a monk not resilient to sights? There is the case where a monk, on seeing a sight with the eye, feels passion for a sight that incites passion and cannot center his mind. This is how a monk is not resilient to sights.
"And how is a monk not resilient to sounds? There is the case where a monk, on hearing a sound with the ear, feels passion for a sound that incites passion and cannot center his mind. This is how a monk is not resilient to sounds.
"And how is a monk not resilient to aromas? There is the case where a monk, on smelling an aroma with the nose, feels passion for an aroma that incites passion and cannot center his mind. This is how a monk is not resilient to aromas.
"And how is a monk not resilient to flavors? There is the case where a monk, on tasting a flavor with the tongue, feels passion for a flavor that incites passion and cannot center his mind. This is how a monk is not resilient to flavors.
"And how is a monk not resilient to tactile sensations? There is the case where a monk, on touching a tactile sensation with the body, feels passion for a tactile sensation that incites passion and cannot center his mind. This is how a monk is not resilient to tactile sensations.
"Endowed with these five qualities, a monk is not deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, nor is he an unexcelled field of merit for the world.
"Now, a king's elephant endowed with five qualities is worthy of a king, is a king's asset, counts as a very limb of his king. Which five? There is the case where a king's elephant is resilient to sights, resilient to sounds, resilient to aromas, resilient to flavors, resilient to tactile sensations.
"And how is a king's elephant resilient to sights? There is the case where a king's elephant, having gone into battle, sees a troop of elephants, a troop of cavalry, a troop of chariots, a troop of foot soldiers, but he doesn't falter or faint, he steels himself and engages in the battle. This is how a king's elephant is resilient to sights.
"And how is a king's elephant resilient to sounds? There is the case where a king's elephant, having gone into battle, hears the sound of elephants, the sound of cavalry, the sound of chariots, the sound of foot soldiers, the resounding din of drums, cymbals, conchs, & tom-toms, but he doesn't falter or faint, he steels himself and engages in the battle. This is how a king's elephant is resilient to sounds.
"And how is a king's elephant resilient to aromas? There is the case where a king's elephant, having gone into battle, smells the stench of the urine & feces of those pedigreed royal elephants who are at home in the battlefield, but he doesn't falter or faint, he steels himself and engages in the battle. This is how a king's elephant is not resilient to aromas.
"And how is a king's elephant resilient to flavors? There is the case where a king's elephant, having gone into battle, goes without his ration of grass & water for one day, two days, three days, four days, five, but he doesn't falter or faint, he steels himself and engages in the battle. This is how a king's elephant is resilient to flavors.
"And how is a king's elephant resilient to tactile sensations? There is the case where a king's elephant, having gone into battle, is pierced by a flight of arrows, two flights, three flights, four flights, five flights of arrows, but he doesn't falter or faint, he steels himself and engages in the battle. This is how a king's elephant is resilient to tactile sensations.
"Endowed with these five qualities, monks, a king's elephant is worthy of a king, is a king's asset, counts as a very limb of his king.
"In the same way, a monk endowed with five qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which five? There is the case where a monk is resilient to sights, resilient to sounds, resilient to aromas, resilient to flavors, resilient to tactile sensations.
"And how is a monk resilient to sights? There is the case where a monk, on seeing a sight with the eye, feels no passion for a sight that incites passion and can center his mind. This is how a monk is resilient to sights.
"And how is a monk resilient to sounds? There is the case where a monk, on hearing a sound with the ear, feels no passion for a sound that incites passion and can center his mind. This is how a monk is resilient to sounds.
"And how is a monk resilient to aromas? There is the case where a monk, on smelling an aroma with the nose, feels no passion for an aroma that incites passion and can center his mind. This is how a monk is resilient to aromas.
"And how is a monk resilient to flavors? There is the case where a monk, on tasting a flavor with the tongue, feels no passion for a flavor that incites passion and can center his mind. This is how a monk is resilient to flavors.
"And how is a monk resilient to tactile sensations? There is the case where a monk, on touching a tactile sensation with the body, feels no passion for a tactile sensation that incites passion and can center his mind. This is how a monk is resilient to tactile sensations.
"Endowed with these five qualities, a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-139.html

AN 5.140

Anguttara Nikaya 5.140
Sotar Sutta
The Listener
For free distribution only, as a gift of Dhamma

"Endowed with five qualities, a king's elephant is worthy of a king, is a king's asset, counts as a very limb of his king. Which five? There is the case where a king's elephant is a listener, a destroyer, a protector, an endurer, and a goer.
"And how is a king's elephant a listener? There is the case where, whenever the tamer of tamable elephants gives him a task, then -- regardless of whether he has or hasn't done it before -- he pays attention, applies his whole mind, and lends ear. This is how a king's elephant is a listener.
"And how is a king's elephant a destroyer? There is the case where a king's elephant, having gone into battle, destroys an elephant together with its rider, destroys a horse together with its rider, destroys a chariot together with its driver, destroys a foot soldier. This is how a king's elephant is a destroyer.
"And how is a king's elephant a protector? There is the case where a king's elephant, having gone into battle, protects his forequarters, protects his hindquarters, protects his forefeet, protects his hindfeet, protects his head, protects his ears, protects his tusks, protects his trunk, protects his tail, protects his rider. This is how a king's elephant is a protector.
"And how is a king's elephant an endurer? There is the case where a king's elephant, having gone into battle, endures blows from spears, swords, arrows, & axes; he endures the resounding din of drums, cymbals, conchs, & tom-toms. This is how a king's elephant is an endurer.
"And how is a king's elephant a goer? There is the case where -- in whichever direction the tamer of tamable elephants sends him, regardless of whether he has or hasn't gone there before -- a king's elephant goes there right away. This is how a king's elephant is a goer.
"Endowed with these five qualities, a king's elephant is worthy of a king, is a king's asset, counts as a very limb of his king.
"In the same way, a monk endowed with five qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which five? There is the case where a monk is a listener, a destroyer, a protector, an endurer, and a goer.
"And how is a monk a listener? There is the case where, when the Dhamma & Discipline declared by the Tathagata is being taught, a monk pays attention, applies his whole mind, and lends ear to the Dhamma. This is how a monk is a listener.
"And how is a monk a destroyer? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of ill will...an arisen thought of cruelty...He does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is how a monk is a destroyer.
"And how is a monk a protector? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or particulars by which -- if he were to dwell without restraint over the faculty of the eye -- evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.
"On hearing a sound with the ear...
"On smelling an aroma with the nose...
"On tasting a flavor with the tongue...
"On touching a tactile sensation with the body...
"On cognizing an idea with the intellect, he does not grasp at any theme or particulars by which -- if he were to dwell without restraint over the faculty of the intellect -- evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.
"This is how a monk is a protector.
"And how is a monk an endurer? There is the case where a monk is resilient to cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. This is how a monk is an endurer.
"And how is a monk a goer? There is the case where a monk goes right away to that direction to which he has never been before in the course of this long stretch of time -- in other words, to the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, cessation, Unbinding. This is how a monk is a goer.
"Endowed with these five qualities a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world."

Related reading:
- MN 2

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-140.html

AN 5.144

Anguttara Nikaya 5.144
The Repulsive and the Unrepulsive
translated by Nyanaponika Thera and Bhikkhu Bodhi

In the Tikandaki Grove near Saketa, the Blessed One said:
“Monks, it is good for a monk:
(1) to abide from time to time perceiving the repulsive in the unrepulsive;
(2) to abide from time to time perceiving the unrepulsive in the repulsive;
(3) to abide from time to time perceiving the repulsive in the unrepulsive as well as in the repulsive;
(4) to abide from time to time perceiving the unrepulsive in the repulsive as well as in the unrepulsive;
(5) to reject both the repulsive and the unrepulsive and to abide in equanimity, mindful and clearly comprehending. [21]
(1) “But for what reason should a monk abide perceiving the repulsive in the unrepulsive? (He should do so with the thought:) ’May no lust arise in me for lust-inducing objects!’
(2) “And for what reason should he abide perceiving the unrepulsive in the repulsive? (He should do so with the thought:) ’May no hatred arise in me towards hate-inducing objects!’
(3) “And for what reason should he abide perceiving the repulsive in the unrepulsive as well as in the repulsive? (He should do so with the thought:) ’May no lust arise in me for lust-inducing objects, and may no hatred arise in me towards hate-inducing objects!’
(4) “And for what reason should he abide perceiving the unrepulsive in the repulsive as well as in the unrepulsive? (He should do so with the thought:) ’May no hatred arise in me towards hate-inducing objects, and may no lust arise in me for lust-inducing objects!’
(5) “And for what reason should he reject both the repulsive and the unrepulsive and abide in equanimity, mindful and clearly comprehending? (He should do so with the thought:) ’In any situation, anywhere and to any extent, may lust never arise in me for lust-inducing objects, nor hatred towards hate-inducing objects, nor delusion towards objects liable to cause delusion!’“ [22]
Notes:
21. The “unrepulsive” may refer to persons or things that are either attractive or indifferent. Patis II 212–13 explains tone five modes of perception thus: (1) In the case of an agreeable object, one either permeates it with (the meditative thought of) foulness or views it as impermanent. (2) In the case of a disagreeable object, one either pervades it with loving-kindness or views it as impersonal elements. (3) One permeates both agreeable and disagreeable objects with the thought of foulness and views them as impermanent; thus one perceives both as repulsive. (4) One pervades both disagreeable and agreeable objects with loving-kindness or views them as (impersonal) elements; thus one perceives both as unrepulsive. (5) Having seen a form with his eyes … cognized a mind-object with the mind, one is neither glad nor sad but abides in equanimity, mindful and clearly comprehending; thus one avoids both the repulsive and the unrepulsive aspect. A-a says that this last item is “six-factored equanimity, similar to, though not identical with, that possessed by the arahat.”
22. The practice here described is called ariya-iddhi, the “noble magic” or “the power of the noble ones.” It is a kind of subtle “magic of transformation” by which habitual emotional attitudes can be changed at will or replaced by equanimity. In its perfection, this practice “is only produced in noble ones (ariya) who have reached mind-mastery” (Vism XII, 36). But A-a emphasizes that those of lesser attainments as well can and should practise it, if they are experienced in insight meditation and have keen intelligence. Insight meditation is helpful in this respect, as it teaches us to distinguish between the facts of an experience and the emotive (or other) reactions to them. With keen intelligence one can become aware of the possibility of emotive responses other than the habitual ones and of the possibility of withholding any such responses.

AN 5.148

Anguttara Nikaya 5.148
Sappurisadana Sutta
A Person of Integrity's Gifts
For free distribution only, as a gift of Dhamma

"These five are a person of integrity's gifts. Which five? A person of integrity gives a gift with a sense of conviction. A person of integrity gives a gift attentively. A person of integrity gives a gift in season. A person of integrity gives a gift with an empathetic heart. A person of integrity gives a gift without adversely affecting himself or others.
"Having given a gift with a sense of conviction, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion.
"Having given a gift attentively, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his children, wives, slaves, servants, and workers listen carefully to him, lend him their ears, and serve him with understanding hearts.
"Having given a gift in season, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his goals are fulfilled in season.
"Having given a gift with an empathetic heart, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his mind inclines to the enjoyment of the five strings of lavish sensuality.
"Having given a gift without adversely affecting himself or others, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And not from anywhere does destruction come to his property — whether from fire, from water, from kings, from thieves, or from hateful heirs.
"These five are a person of integrity's gifts."
See also: SN 3.19; SN 3.20; AN 5.34; AN 5.36; AN 5.41; AN 7.49.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an05/an05.148.than.html

AN 5.159

Anguttara Nikaya 5.159
Udayi Sutta
About Udayin
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying at Kosambi, in Ghosita's Park. Now at that time Ven. Udayin was sitting surrounded by a large assembly of householders, teaching the Dhamma. Ven. Ananda saw Ven. Udayin sitting surrounded by a large assembly of householders, teaching the Dhamma, and on seeing him went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there he said to the Blessed One: "Ven. Udayin, lord, is sitting surrounded by a large assembly of householders, teaching the Dhamma."
"It's not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when five qualities are established within the person teaching. Which five?
"[1] The Dhamma should be taught with the thought, 'I will speak step-by-step.'
"[2] The Dhamma should be taught with the thought, 'I will speak explaining the sequence [of cause & effect].'
"[3] The Dhamma should be taught with the thought, 'I will speak out of compassion.'
"[4] The Dhamma should be taught with the thought, 'I will speak not for the purpose of material reward.'
"[5] The Dhamma should be taught with the thought, 'I will speak without disparaging myself or others.'
"It's not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when these five qualities are established within the person teaching."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-159.html

AN 5.161

Anguttara Nikaya 5.161
Aghatapativinaya Sutta
Removing Annoyance
Translated from the Pali by Ñanamoli Thera
For free distribution only, by arrangement with the Buddhist Publication Society

From The Practice of Loving-kindness (Metta) (WH 7), by Ñanamoli Thera, (Kandy: Buddhist Publication Society, 1987).

"Bhikkhus, there are these five ways of removing annoyance, by which annoyance can be entirely removed by a bhikkhu when it arises in him. What are the five?
"Loving-kindness can be maintained in being towards a person with whom you are annoyed: this is how annoyance with him can be removed.
"Compassion can be maintained in being towards a person with whom you are annoyed; this too is how annoyance with him can be removed.
"Onlooking equanimity can be maintained in being towards a person with whom you are annoyed; this too is how annoyance with him can be removed.
"The forgetting and ignoring of a person with whom you are annoyed can be practiced; this too is how annoyance with him can be removed.
"Ownership of deeds in a person with whom you are annoyed can be concentrated upon thus: 'This good person is owner of his deeds, heir to his deeds, his deeds are the womb from which he is born, his deeds are his kin for whom he is responsible, his deeds are his refuge, he is heir to his deeds, be they good or bad.' This too is how annoyance with him can be removed.
"These are the five ways of removing annoyance, by which annoyance can be entirely removed in a bhikkhu when it arises in him."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-161.html

AN 5.162

Anguttara Nikaya 5.162
Aghatavinaya Sutta
Subduing Hatred (2)
For free distribution only, as a gift of Dhamma

Then Ven. Sariputta addressed the monks: "Friend monks."
"Yes, friend," the monks responded to him.
Ven. Sariputta said: "There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?
"There is the case where some people are impure in their bodily behavior but pure in their verbal behavior. Hatred for a person of this sort should be subdued.
"There is the case where some people are impure in their verbal behavior but pure in their bodily behavior. Hatred for a person of this sort should also be subdued.
"There is the case where some people are impure in their bodily behavior & verbal behavior, but who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.
"There is the case where some people are impure in their bodily behavior & verbal behavior, and who do not periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.
"There is the case where some people are pure in their bodily behavior & their verbal behavior, and who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.
"Now as for a person who is impure in his bodily behavior but pure in his verbal behavior, how should one subdue hatred for him? Just as when a monk who makes use of things that are thrown away sees a rag in the road: Taking hold of it with his left foot and spreading it out with his right, he would tear off the sound part and go off with it. In the same way, when the individual is impure in his bodily behavior but pure in his verbal behavior, one should at that time pay no attention to the impurity of his bodily behavior, and instead pay attention to the purity of his verbal behavior. Thus the hatred for him should be subdued.
"And as for a person who is impure in his verbal behavior, but pure in his bodily behavior, how should one subdue hatred for him? Just as when there is a pool overgrown with slime & water plants, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. He would jump into the pool, part the slime & water plants with both hands, and then, cupping his hands, drink the water and go on his way. In the same way, when the individual is impure in his verbal behavior but pure in his bodily behavior, one should at that time pay no attention to the impurity of his verbal behavior, and instead pay attention to the purity of his bodily behavior. Thus the hatred for him should be subdued.
"And as for a person who is impure in his bodily behavior & verbal behavior, but who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a little puddle in a cow's footprint, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. The thought would occur to him, 'Here is this little puddle in a cow's footprint. If I tried to drink the water using my hand or cup, I would disturb it, stir it up, & make it unfit to drink. What if I were to get down on all fours and slurp it up like a cow, and then go on my way?' So he would get down on all fours, slurp up the water like a cow, and then go on his way. In the same way, when an individual is impure in his bodily behavior & verbal behavior, but periodically experiences mental clarity & calm, one should at that time pay no attention to the impurity of his bodily behavior...the impurity of his verbal behavior, and instead pay attention to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued.
"And as for a person who is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, how should one subdue hatred for him? Just as when there is a sick man — in pain, seriously ill — traveling along a road, far from the next village & far from the last, unable to get the food he needs, unable to get the medicine he needs, unable to get a suitable assistant, unable to get anyone to take him to human habitation. Now suppose another person were to see him coming along the road. He would do what he could out of compassion, pity, & sympathy for the man, thinking, 'O that this man should get the food he needs, the medicine he needs, a suitable assistant, someone to take him to human habitation. Why is that? So that he won't fall into ruin right here.' In the same way, when a person is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, one should do what one can out of compassion, pity, & sympathy for him, thinking, 'O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won't fall into the plane of deprivation, the bad destination, the lower realms, purgatory.' Thus the hatred for him should be subdued.
"And as for a person who is pure in his bodily behavior & verbal behavior, and who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a pool of clear water — sweet, cool, & limpid, with gently sloping banks, & shaded on all sides by trees of many kinds — and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. Having plunged into the pool, having bathed & drunk & come back out, he would sit down or lie down right there in the shade of the trees. In the same way, when an individual is pure in his bodily behavior & verbal behavior, and periodically experiences mental clarity & calm, one should at that time pay attention to the purity of his bodily behavior...the purity of his verbal behavior, and to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued. An entirely inspiring individual can make the mind grow serene.
"These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely."
See also: AN 5.161.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an05/an05.162.than.html

AN 5.165

Anguttara Nikaya 5.165
Pañhapuccha Sutta
On Asking Questions

For free distribution only, as a gift of Dhamma

Then Ven. Sariputta addressed the monks: "Friend monks."
"Yes, friend," the monks responded to him.
Ven. Sariputta said: "All those who ask questions of another do so from any one of five motivations. Which five?
"One asks a question of another through stupidity & bewilderment. One asks a question of another through evil desires & overwhelmed with greed. One asks a question of another through contempt. One asks a question of another when desiring knowledge. Or one asks a question with this thought,1 'If, when asked, he answers correctly, well & good. If not, then I will answer correctly [for him].'
"All those who ask questions of another do so from any one of these five motivations. And as for me, when I ask a question of another, it's with this thought: 'If, when asked, he answers correctly, well & good. If not, then I will answer correctly [for him].'
Note
1. Reading panevam-citto with the Thai edition. The PTS reading — pakuppanto citto, "with a provoked heart" — does not fit the context at all.
See also: AN 3.67; AN 4.42
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an05/an05.165.than.html

AN 5.175

Anguttara Nikaya 5.175
Candala Sutta
The Outcaste
For free distribution only, as a gift of Dhamma

Translator's note: This discourse lists -- first in negative and then in positive form -- the basic requirements for being a Buddhist lay follower in good standing.

"Endowed with these five qualities, a lay follower is an outcaste of a lay follower, a stain of a lay follower, a dregs of a lay follower. Which five? He/she does not have conviction [in the Buddha's Awakening]; is unvirtuous; is eager for protective charms & ceremonies; trusts protective charms & ceremonies, not kamma; and searches for recipients of his/her offerings outside (of the Sangha), and gives offerings there first. Endowed with these five qualities, a lay follower is an outcaste of a lay follower, a stain of a lay follower, a dregs of a lay follower.
"Endowed with these five qualities, a lay follower is a jewel of a lay follower, a lotus of a lay follower, a fine flower of a lay follower. Which five? He/she has conviction; is virtuous; is not eager for protective charms & ceremonies; trusts kamma, not protective charms & ceremonies; does not search for recipients of his/her offerings outside (of the Sangha), and gives offerings here first. Endowed with these five qualities, a lay follower is a jewel of a lay follower, a lotus of a lay follower, a fine flower of a lay follower."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-175.html

AN 5.176

Anguttara Nikaya 5.176
Piti Sutta
Rapture

For free distribution only.

Then Anathapindika the householder, surrounded by about 500 lay followers, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, "Householder, you have provided the community of monks with robes, alms food, lodgings, & medicinal requisites for the sick, but you shouldn't rest content with the thought, 'We have provided the community of monks with robes, alms food, lodgings, & medicinal requisites for the sick.' So you should train yourself, 'Let's periodically enter & remain in seclusion & rapture.' That's how you should train yourself."
When this was said, Ven. Sariputta said to the Blessed One, "It's amazing, lord. It's astounding, how well put that was by the Blessed One: 'Householder, you have provided the community of monks with robes, alms food, lodgings, & medicinal requisites for the sick, but you shouldn't rest content with the thought, "We have provided the community of monks with robes, alms food, lodgings, & medicinal requisites for the sick." So you should train yourself, "Let's periodically enter & remain in seclusion & rapture." That's how you should train yourself.'
"Lord, when a disciple of the noble ones enters & remains in seclusion & rapture, there are five possibilities that do not exist at that time: The pain & distress dependent on sensuality do not exist at that time. The pleasure & joy dependent on sensuality do not exist at that time. The pain & distress dependent on what is unskillful do not exist at that time. The pleasure & joy dependent on what is unskillful do not exist at that time. The pain & distress dependent on what is skillful do not exist at that time. When a disciple of the noble ones enters & remains in seclusion & rapture, these five possibilities do not exist at that time."
[The Blessed One said:] "Excellent, Sariputta. Excellent. When a disciple of the noble ones enters & remains in seclusion & rapture, there are five possibilities that do not exist at that time: The pain & distress dependent on sensuality do not exist at that time. The pleasure & joy dependent on sensuality do not exist at that time. The pain & distress dependent on what is unskillful do not exist at that time. The pleasure & joy dependent on what is unskillful do not exist at that time. The pain & distress dependent on what is skillful do not exist at that time. When a disciple of the noble ones enters & remains in seclusion & rapture, these five possibilities do not exist at that time."
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Revised: Thu 17 May 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-176.html

AN 5.177

Anguttara Nikaya 5.177
Vanijja Sutta
Business (Wrong Livelihood)

For free distribution only.

"Monks, a lay follower should not engage in five types of business. Which five? Business in weapons, business in living beings, business in meat, business in intoxicants, and business in poison.
"These are the five types of business that a lay follower should not engage in."
Revised: Sun 20 May 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-177.html

AN 5.179

Anguttara Nikaya 5.179
Gihi Sutta
The Householder

For free distribution only.

Then Anathapindika the householder, surrounded by about 500 lay followers, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. So the Blessed One said to Ven. Sariputta: "Sariputta, when you know of a householder clothed in white, that he is restrained in terms of the five training rules and that he obtains at will, without difficulty, without hardship, four pleasant mental abidings in the here & now, then if he wants he may state about himself: 'Hell is ended; animal wombs are ended; the state of the hungry shades is ended; states of deprivation, destitution, the bad bourns are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening!'
"Now, in terms of which five training rules is he restrained?
"There is the case where a disciple of the noble ones abstains from taking life, abstains from taking what is not given, abstains from illicit sex, abstains from lying, abstains from distilled & fermented drinks that cause heedlessness.
"These are the five training rules in terms of which he is restrained.
"And which four pleasant mental abidings in the here & now does he obtain at will, without difficulty, without hardship?
"There is the case where the disciple of the noble ones is endowed with unwavering faith in the Awakened One: 'Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This is the first pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.
"Furthermore, he is endowed with unwavering faith in the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.' This is the second pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.
"Furthermore, he is endowed with unwavering faith in the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully -- in other words, the four pairs, the eight individuals[1] -- they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.' This is the third pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.
"Furthermore, he is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration. This is the fourth pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.
"These are the four pleasant mental abidings in the here & now that he obtains at will, without difficulty, without hardship.
"Sariputta, when you know of a householder clothed in white, that he is restrained in terms of the five training rules and that he obtains at will, without difficulty, without hardship, four pleasant mental abidings in the here & now, then if he wants he may state about himself: 'Hell is ended; animal wombs are ended; the state of the hungry shades is ended; states of deprivation, destitution, the bad bourns are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening!'
"Seeing the danger in hells,
the wise would shun evils,
would shun them,
taking on the noble Dhamma.
You shouldn't kill living beings
existing, striving;
shouldn't grasp what isn't given.
Content with your own wife,
don't delight in the wives of others.
You shouldn't drink drinks,
distilled, fermented,
that confuse the mind.
Recollect
the self-awakened one.
Think often
of the Dhamma.
Develop a mind
useful, devoid of ill will,
for the sake of the heavenly world.
When hoping for merit,
provide gifts first
to those peaceful ones, ideal,
to whom what is offered, given,
becomes abundant [in fruit].
I will tell you of those peaceful ones,
Sariputta.
Listen to me.
In a herd of cattle,
whether black, white,
ruddy, brown,
dappled, uniform,
or pigeon gray:
if a bull is born --
tame, enduring,
consummate in strength,
& swift --
people yoke him to burdens,
regardless of his color.
In the same way,
wherever one is born
among human beings --
noble warriors, priests,
merchants, workers,
outcastes, or scavengers --
if one is tame, with good practices,
righteous, consummate in virtue,
a speaker of truth, with conscience at heart,
one
who's abandoned birth & death,
completed the holy life
put down the burden,
done the task
fermentation-free,
gone beyond all dhammas,
through lack of clinging unbound:
offerings to this spotless field
bear an abundance of fruit.
But fools, unknowing,
dull, uninformed,
give gifts outside
and don't come near the good.
While those who do come near the good
-- regarded as enlightened,
wise --
whose trust in the One Well-gone
has taken root,
is established & firm:
they go to the world of the devas
or are reborn here in good family.
Step by step
they reach
Unbinding
: they
who are wise."
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Note
1. The four pairs are (1) the person on the path to stream-entry, the person experiencing the fruit of stream-entry; (2) the person on the path to once-returning, the person experiencing the fruit of once-returning; (3) the person on the path to non-returning, the person experiencing the fruit of non-returning; (4) the person on the path to arahantship, the person experiencing the fruit of arahantship. The eight individuals are the eight types forming these four pairs.
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See also: AN 3.57; AN 10.92; "Stream Entry" (Study Guide).
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-179.html

AN 5.180

Anguttara Nikaya 5.180
Gavesin Sutta
About Gavesin

For free distribution only.

On one occasion the Blessed One was wandering on a tour among the Kosalans with a large community of monks. As he was going along a road, he saw a large sala forest in a certain place. Going down from the road, he went to the sala forest. On reaching it, he plunged into it and at a certain spot, broke into a smile. Then the thought occurred to Ven. Ananda, "What is the cause, what is the reason, for the Blessed One's breaking into a smile? It's not without purpose that Tathagata's break into smile." So he said to the Blessed One, "What is the cause, what is the reason, for the Blessed One's breaking into a smile? It's not without purpose that Tathagata's break into smile."
"In this spot, Ananda, there was once a great city: powerful, prosperous, populous, crowded with people. And on that city, Kassapa the Blessed One, worthy & fully self-awakened, dwelled dependent. Now, Kassapa the Blessed One, worthy & fully self-awakened, had a lay follower named Gavesin who didn't practice in full in terms of his virtue. But because of Gavesin, there were 500 people who had been inspired to declare themselves lay followers, and yet who also didn't practice in full in terms of their virtue.
"Then the thought occurred to Gavesin the lay follower: 'I am the benefactor of these 500 lay followers, their leader, the one who has inspired them. But I don't practice in full in terms of my virtue, just as they don't practice in full in terms of their virtue. In that we're exactly even; there's nothing extra [for me]. How about something extra!' So he went to the 500 lay followers and on arrival said to them, 'From today onward I want you to know me as someone who practices in full in terms of my virtue.'
"Then the thought occurred to the 500 lay followers: 'Master Gavesin is our benefactor, our leader, the one who has inspired us. He will now practice in full in terms of his virtue. So why shouldn't we?' So they went to Gavesin the lay follower and on arrival said to him, 'From today onward we want Master Gavesin to know the 500 lay followers as people who practice in full in terms of their virtue.'
"Then the thought occurred to Gavesin the lay follower: 'I am the benefactor of these 500 lay followers, their leader, the one who has inspired them. I practice in full in terms of my virtue, just as they practice in full in terms of their virtue. In that we're exactly even; there's nothing extra [for me]. How about something extra!' So he went to the 500 lay followers and on arrival said to them, 'From today onward I want you to know me as someone who practices the chaste life, the life apart, abstaining from intercourse, the act of villagers.'
"Then the thought occurred to the 500 lay followers: 'Master Gavesin is our benefactor, our leader, the one who has inspired us. He will now practice the chaste life, the life apart, abstaining from intercourse, the act of villagers. So why shouldn't we?' So they went to Gavesin the lay follower and on arrival said to him, 'From today onward we want Master Gavesin to know the 500 lay followers as people who practice the chaste life, the life apart, abstaining from intercourse, the act of villagers.'
"Then the thought occurred to Gavesin the lay follower: 'I am the benefactor of these 500 lay followers, their leader, the one who has inspired them. I practice in full in terms of my virtue, just as they practice in full in terms of their virtue. I practice the chaste life, the life apart, abstaining from intercourse, the act of villagers, just as they practice the chaste life, the life apart, abstaining from intercourse, the act of villagers. In that we're exactly even; there's nothing extra [for me]. How about something extra!' So he went to the 500 lay followers and on arrival said to them, 'From today onward I want you to know me as someone who eats only one meal a day, refraining in the night, abstaining from a meal at the wrong time.'
"Then the thought occurred to the 500 lay followers: 'Master Gavesin is our benefactor, our leader, the one who has inspired us. He will now eat only one meal a day, refraining in the night, abstaining from a meal at the wrong time. So why shouldn't we?' So they went to Gavesin the lay follower and on arrival said to him, 'From today onward we want Master Gavesin to know the 500 lay followers as people who eat only one meal a day, refraining in the night, abstaining from a meal at the wrong time.'
"Then the thought occurred to Gavesin the lay follower: 'I am the benefactor of these 500 lay followers, their leader, the one who has inspired them. I practice in full in terms of my virtue, just as they practice in full in terms of their virtue. I practice the chaste life, the life apart, abstaining from intercourse, the act of villagers, just as they practice the chaste life, the life apart, abstaining from intercourse, the act of villagers. I eat only one meal a day, refraining in the night, abstaining from a meal at the wrong time, just as they eat only one meal a day, refraining in the night, abstaining from a meal at the wrong time. In that we're exactly even; there's nothing extra [for me]. How about something extra!'
"So he went to Kassapa the Blessed One, worthy & fully self-awakened, and on arrival said to him, 'Lord, may I receive the Going Forth in the Blessed One's presence. May I receive the Full Acceptance.' So he received the Going Forth in the presence of Kassapa the Blessed One, worthy & fully self-awakened; he received the Going Forth. And not long after his admission -- dwelling alone, secluded, heedful, ardent, & resolute -- he in no long time reached & remained in the supreme goal of the chaste life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' And thus Gavesin the monk became another one of the Arahants.
"Then the thought occurred to the 500 lay followers: 'Master Gavesin is our benefactor, our leader, the one who has inspired us. Having shaven off his hair & beard, having put on the ochre robe, he has gone forth from the home life into homelessness. So why shouldn't we?'
"So they went to Kassapa the Blessed One, worthy & fully self-awakened, and on arrival said to him, 'Lord, may we receive the Going Forth in the Blessed One's presence. May we receive the Full Acceptance.' So they received the Going Forth in the presence of Kassapa the Blessed One, worthy & fully self-awakened; they received the Going Forth.
"Then the thought occurred to Gavesin the monk: 'I obtain at will -- without difficulty, without hardship -- this unexcelled bliss of release. O, that these 500 monks may obtain at will -- without difficulty, without hardship -- this unexcelled bliss of release!' Then those 500 monks -- dwelling alone, secluded, heedful, ardent, & resolute -- in no long time reached & remained in the supreme goal of the chaste life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for themselves in the here & now. They knew: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' And thus did those 500 monks -- headed by Gavesin, striving at what is more & more excellent, more & more refined -- realize unexcelled release.
"So, Ananda, you should train yourselves: 'Striving at what is more & more excellent, more & more refined, we will realize unexcelled release.' That's how you should train yourselves."
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Revised: Thu 17 May 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-180.html

AN 5.194

Anguttara Nikaya 5.194
Praising the Buddha
translated by Nyanaponika Thera and Bhikkhu Bodhi

On one occasion the Blessed One was dwelling at Vesali in the Great Forest, in the Hall with the Peaked Roof. At that time, a brahmin named KaranaPali was engaged in supervising building work for the Licchavis. He saw another brahmin named Pingiyani approaching in the distance, and addressed him: “Where are you coming from at high noon?”
“I am coming from the ascetic Gotama.”
“Well, what do you think of the ascetic Gotama’s accomplishment in wisdom? Do you think he is a wise man?”
“Who am I honourable sir, that I should comprehend the ascetic Gotama’s accomplishment in wisdom? Certainly, only one who equals him could comprehend it.”
“It is very high praise, indeed, by which you extol the ascetic Gotama.”
“Who am I honourable sir, that I should praise him? Master Gotama is praised by the praised as best among devas and humans.” [28]
“But what has the honourable Pingiyani noticed in the ascetic Gotama that he has such great faith in him?”
“Just as a man who has found satisfaction in the choicest of tastes will not yearn for other tastes of an inferior kind; so too, dear sir, one will no longer have a liking for the doctrines of those many other ascetics and brahmins, after one has listened to Master Gotama’s Dhamma, be it discourses, mixed prose, expositions or marvellous accounts.
“Just as a man weakened by hunger who comes upon a honey cake, wherever he eats of it he will enjoy a sweet, delicious taste; so too, dear sir, whatever one hears of Master Gotama’s Dhamma, be it discourses, mixed prose, expositions or marvellous accounts, one will derive from it satisfaction and confidence in one’s heart.
“Just as a man who comes upon a piece of yellow or red sandalwood, wherever he smells it—be it at the top, the middle or the lower end—he will enjoy a fragrant, delicious scent; so too, dear sir, whatever one hears of Master Gotama’s Dhamma, be it discourses, mixed prose, expositions or marvellous accounts, one will derive from it happiness and joy.
“Just as a capable physician might instantly cure a patient who is afflicted, in pain and gravely ill; so too, dear sir, whatever one hears of the Master Gotama’s Dhamma, be it discourses, mixed prose, expositions or marvellous accounts, one’s sorrow, lamentation, pain, grief, and despair will vanish.
“Just as if there were a beautiful pond with a pleasant shore, its water clear, agreeable, cool and limpid, and a man came by, scorched and exhausted by the heat, fatigued, parched and thirsty, and he would step into the pond, bathe and drink, and thus all his affliction, fatigue and feverishness would be allayed; so too, dear sir, whenever one hears Master Gotama’s Dhamma, be it discourses, mixed prose, expositions or marvellous accounts, all one’s affliction, fatigue and feverish burning are allayed.”
When Pingiyani had thus spoken, the brahmin KaranaPali rose from his seat, arranged his upper robe over one shoulder, and placing his right knee on the ground, he extended his hands in reverential salutation towards the Blessed One and uttered three times these inspired words:
“Homage to him, the Blessed One, the Arahat, the Fully Enlightened One!
“Homage to him, the Blessed One, the Arahat, the Fully Enlightened One!
“Homage to him, the Blessed One, the Arahat, the Fully Enlightened One!
“Excellent, Master Pingiyani! Excellent, Master Pingiyani! It is just as if one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one gone astray, or to hold a lamp in the darkness so that those who have eyes might see forms. Even so has the Dhamma been set forth in various ways by Master Pingiyani.
“Now, Pingiyani, I go for refuge to that Master Gotama, to the Dhamma and to the Sangha of monks. Let Master Pingiyani accept me as a lay follower who has gone for refuge from today until life’s end.”
Note:
28. Pasattha-pasattho: lit., “praised by the praised.” A-a: “He is praised by his very own virtues; hence there is no need for their being praised by others.” More likely, the point is that he is praised by those who are themselves praised by others.

AN 5.196

Anguttara Nikaya 5.196
Supina Sutta
Dreams

For free distribution only.

"When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, five great dreams appeared to him. Which five?
"When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, this great earth was his great bed. The Himalayas, king of mountains, was his pillow. His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, this was the first great dream that appeared to him.
"Furthermore, when the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, a woody vine growing out of his navel stood reaching to the sky. When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, this was the second great dream that appeared to him.
"Furthermore, when the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, white worms with black heads crawling up from his feet covered him as far as his knees. When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, this was the third great dream that appeared to him.
"Furthermore, when the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, four different-colored birds coming from the four directions fell at his feet and turned entirely white. When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, this was the fourth great dream that appeared to him.
"Furthermore, when the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement. When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, this was the fifth great dream that appeared to him.
"Now, when the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, and this great earth was his great bed, the Himalayas, king of mountains, was his pillow, his left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea: this first great dream appeared to let him know that he would awaken to the unexcelled right self-awakening.
"When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, and a woody vine growing out of his navel stood reaching to the sky: this second great dream appeared to let him know that when he had awakened to the noble eightfold path, he would proclaim it well as far as there are human & celestial beings.
"When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, and white worms with black heads crawling up from his feet covered him as far as his knees: this third great dream appeared to let him know that many white-clothed householders would go for life-long refuge to the Tathagata.
"When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, and four different-colored birds coming from the four directions fell at his feet and turned entirely white: this fourth great dream appeared to let him know that people from the four castes -- priests, noble-warriors, merchants, and laborers -- having gone forth from the home life into homelessness in the Dhamma & Vinaya taught by the Tathagata, would realize unexcelled release.
"When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, and he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement: this fifth great dream appeared to let him know that the Tathagata would receive gifts of robes, alms food, lodgings, & medicinal requisites to cure the sick, but he would use them unattached to them, uninfatuated, guiltless, seeing the drawbacks (of attachment to them), and discerning the escape from them.
"When the Tathagata -- worthy & rightly self-awakened -- was still just an unawakened bodhisatta, these five great dreams appeared to him."
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Revised: Thu 17 May 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-196.html

AN 5.198

Anguttara Nikaya 5.198
Vaca Sutta
A Statement

For free distribution only.

"Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?
"It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will.
"A statement endowed with these five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people."
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Revised: Thu 17 May 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-198.html

AN 5.199

Anguttara Nikaya 5.199
Kula Sutta
A Family
translated from the Pali by
Thanissaro Bhikkhu

"On the occasion when a virtuous person who has gone forth approaches a family, there the people give rise to a great deal of merit by five means. Which five?
"On the occasion when a virtuous person who has gone forth approaches a family, the minds of the people, on seeing him, are brightened. On that occasion the family is practicing the practice leading to heaven.
"On the occasion when a virtuous person who has gone forth approaches a family, the people rise up to greet him, bow down, give him/her a seat. On that occasion the family is practicing the practice leading to birth in a high family.
"On the occasion when a virtuous person who has gone forth approaches a family, the people dispel their stinginess. On that occasion the family is practicing the practice leading to great influence.
"On the occasion when a virtuous person who has gone forth approaches a family, the people share with him/her in line with their ability, in line with their strength. On that occasion the family is practicing the practice leading to great wealth.
"On the occasion when a virtuous person who has gone forth approaches a family, the people inquired, ask questions, listen to the Dhamma. On that occasion the family is practicing the practice leading to great discernment.
"On the occasion when a virtuous person who has gone forth approaches a family, there the people give rise to a great deal of merit by these five means."
See also: MN 135
http://www.accesstoinsight.org/tipitaka/an/an05/an05.199.than.html

AN 5.200

Anguttara Nikaya 5.200
Nissaraniya Sutta
Leading to Escape

For free distribution only.

"Five properties lead to escape. Which five?
"There is the case where the mind of a monk, when attending to sensual pleasures, doesn't leap up at sensual pleasures, doesn't grow confident, steadfast, or released in sensual pleasures. But when attending to renunciation, his mind leaps up at renunciation, grows confident, steadfast, & released in renunciation. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from sensual pleasures, then whatever fermentations, torments, & fevers there are that arise in dependence on sensuality, he is released from them. He does not experience that feeling. This is expounded as the escape from sensual pleasures.
"Furthermore, there is the case where the mind of a monk, when attending to ill will, doesn't leap up at ill will, doesn't grow confident, steadfast, or released in ill will. But when attending to non-ill will, his mind leaps up at non-ill will, grows confident, steadfast, & released in non-ill will. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from ill will, then whatever fermentations, torments, & fevers there are that arise in dependence on ill will, he is released from them. He does not experience that feeling. This is expounded as the escape from ill will.
"Furthermore, there is the case where the mind of a monk, when attending to harmfulness, doesn't leap up at harmfulness, doesn't grow confident, steadfast, or released in harmfulness. But when attending to harmlessness, his mind leaps up at harmlessness, grows confident, steadfast, & released in harmlessness. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from harmfulness, then whatever fermentations, torments, & fevers there are that arise in dependence on harmfulness, he is released from them. He does not experience that feeling. This is expounded as the escape from harmfulness.
"Furthermore, there is the case where the mind of a monk, when attending to forms, doesn't leap up at forms, doesn't grow confident, steadfast, or released in forms. But when attending to the formless, his mind leaps up at the formless, grows confident, steadfast, & released in the formless. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from forms, then whatever fermentations, torments, & fevers there are that arise in dependence on forms, he is released from them. He does not experience that feeling. This is expounded as the escape from forms.
"Furthermore, there is the case where the mind of a monk, when attending to self-identity, doesn't leap up at self-identity, doesn't grow confident, steadfast, or released in self-identity. But when attending to the cessation of self-identity, his mind leaps up at the cessation of self-identity, grows confident, steadfast, & released in the cessation of self-identity. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from self-identity, then whatever fermentations, torments, & fevers there are that arise in dependence on self-identity, he is released from them. He does not experience that feeling. This is expounded as the escape from self-identity. Delight in sensuality does not obsess him. Delight in ill will does not obsess him. Delight in harmfulness does not obsess him. Delight in form does not obsess him. Delight in self-identity does not obsess him. From the lack of any obsession with sensuality, the lack of any obsession with ill will... to harmfulness... to form... to self-identity, he is called a monk without attachment. He has cut through craving, has turned away from the fetter, and by rightly breaking through conceit he has put an end to suffering & stress.
"These are the five properties that lead to escape."
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See also: AN 6.13
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Revised: Sat 13 July 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-200.html

AN 5.202

Anguttara Nikaya 5.202
Dhammassavana Sutta
Listening to the Dhamma
For free distribution only, as a gift of Dhamma

"There are these five rewards in listening to the Dhamma. Which five?
"[1] One hears what one has not heard before.[2] One clarifies what one has heard before.[3] One gets rid of doubt.[4] One's views are made straight.[5] One's mind grows serene.
"These are the five rewards in listening to the Dhamma."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an5-202.html

AN 5.254-259

Anguttara Nikaya 5.254-259
Macchariya Suttas
Stinginess
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Translator's note: The suttas in this section of the Fives are formulaic, and the Canon does not give them names. The following group of suttas deals with the topic of stinginess, and so I have named the group after their topic.

Macchariya Sutta (AN 5.254)
Stinginess (1)

"Monks, there are these five forms of stinginess. Which five? Stinginess as to one's monastery [lodgings], stinginess as to one's family [of supporters], stinginess as to one's gains, stinginess as to one's status, and stinginess as to the Dhamma. These are the five forms of stinginess. And the meanest of these five is this: stinginess as to the Dhamma."

Macchariya Sutta (AN 5.255)
Stinginess (2)

"With the abandoning and eradication of the five forms of stinginess, the holy life is fulfilled. Which five?
"With the abandoning and eradication of stinginess as to one's monastery [lodgings], the holy life is fulfilled. With the abandoning and eradication of stinginess as to one's family [of supporters] ... stinginess as to one's gains ... stinginess as to one's status ... stinginess as to the Dhamma, the holy life is fulfilled.
"With the abandoning and eradication of these five forms of stinginess, the holy life is fulfilled."

Macchariya Sutta (AN 5.256)
Stinginess (3)

"Without abandoning these five qualities, one is incapable of entering & remaining in the first jhana. Which five? Stinginess as to one's monastery [lodgings], stinginess as to one's family [of supporters], stinginess as to one's gains, stinginess as to one's status, and stinginess as to the Dhamma. Without abandoning these five qualities, one is incapable of entering & remaining in the first jhana.
"With the abandoning of these five qualities, one is capable of entering & remaining in the first jhana. Which five? Stinginess as to one's monastery [lodgings]... one's family [of supporters]... one's gains... one's status, and stinginess as to the Dhamma. With the abandoning of these five qualities, one is capable of entering & remaining in the first jhana."

Macchariya Sutta (AN 5.257)
Stinginess (4)

"Without abandoning these five qualities, one is incapable of entering & remaining in the second jhana... the third jhana ... the fourth jhana; incapable of realizing the fruit of stream-entry... the fruit of once-returning... the fruit of nonreturning... arahantship. Which five? Stinginess as to one's monastery [lodgings]... one's family [of supporters]... one's gains... one's status, and stinginess as to the Dhamma. Without abandoning these five qualities, one is incapable of entering & remaining in the second jhana... the third jhana... the fourth jhana; one is incapable realizing the fruit of stream-entry... the fruit of once-returning... the fruit of nonreturning... arahantship.
"With the abandoning of these five qualities, one is capable of entering & remaining in the second jhana... the third jhana... the fourth jhana; capable of realizing the fruit of stream-entry... the fruit of once-returning... the fruit of nonreturning... arahantship.. Which five? Stinginess as to one's monastery [lodgings]... one's family [of supporters]... one's gains... one's status, and stinginess as to the Dhamma. With the abandoning of these five qualities, one is capable of entering & remaining in the second jhana... the third jhana... the fourth jhana; capable realizing the fruit of stream-entry... the fruit of once-returning... the fruit of nonreturning... arahantship."

Macchariya Sutta (AN 5.258)
Stinginess (5)

"Without abandoning these five qualities, one is incapable of entering & remaining in the first jhana. Which five? Stinginess as to one's monastery [lodgings], stinginess as to one's family [of supporters], stinginess as to one's gains, stinginess as to one's status, and ingratitude. Without abandoning these five qualities, one is incapable of entering & remaining in the first jhana.
"With the abandoning of these five qualities, one is capable of entering & remaining in the first jhana..."

Macchariya Sutta (AN 5.259)
Stinginess (6)

"Without abandoning these five qualities, one is incapable of entering & remaining in the second jhana... the third jhana... the fourth jhana; incapable of realizing the fruit of stream-entry... the fruit of once-returning... the fruit of nonreturning... arahantship. Which five? Stinginess as to one's monastery [lodgings], stinginess as to one's family [of supporters], stinginess as to one's gains, stinginess as to one's status, and ingratitude. Without abandoning these five qualities, one is incapable of entering & remaining in the second jhana... the third jhana... the fourth jhana; one is incapable realizing the fruit of stream-entry... the fruit of once-returning... the fruit of nonreturning... arahantship.
"With the abandoning of these five qualities, one is capable of entering & remaining in the second jhana... the third jhana... the fourth jhana; capable of realizing the fruit of stream-entry... the fruit of once-returning... the fruit of nonreturning... arahantship..."
Revised: Wed 20-Oct-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-254.html

AN 6.12

Anguttara Nikaya 6.12
Saraniya Sutta
Conducive to Amiability
For free distribution only, as a gift of Dhamma

"Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six?
"There is the case where a monk is set on bodily acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Furthermore, the monk is set on verbal acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Furthermore, the monk is set on mental acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Furthermore, whatever righteous gains the monk may obtain in a righteous way -- even if only the alms in his bowl -- he does not consume them alone. He consumes them after sharing them in common with his virtuous fellows in the holy life. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Furthermore -- with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration -- the monk dwells with his virtue in tune with that of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Furthermore -- with reference to views that are noble, leading outward, that lead those who act in accordance with them to the right ending of suffering & stress -- the monk dwells with his views in tune with those of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-12.html

AN 6.13

Anguttara Nikaya 6.13
Nissaraniya Sutta
Means of Escape

For free distribution only.

"Monks, these six properties are means of escape. Which six?
"There is the case where a monk might say, 'Although good will has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken by me as my awareness-release, still ill will keeps overpowering my mind.' He should be told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent the Blessed One, for it's not right to misrepresent the Blessed One, and the Blessed One wouldn't say that. It's impossible, there is no way that -- when good will has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken as a awareness-release -- ill will would still keep overpowering the mind. That possibility doesn't exist, for this is the escape from ill will: good will as a awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although compassion has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken by me as my awareness-release, still viciousness keeps overpowering my mind.' He should be told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent the Blessed One, for it's not right to misrepresent the Blessed One, and the Blessed One wouldn't say that. It's impossible, there is no way that -- when compassion has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken as a awareness-release -- viciousness would still keep overpowering the mind. That possibility doesn't exist, for this is the escape from viciousness: compassion as a awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although appreciation has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken by me as my awareness-release, still resentment keeps overpowering my mind.' He should be told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent the Blessed One, for it's not right to misrepresent the Blessed One, and the Blessed One wouldn't say that. It's impossible, there is no way that -- when appreciation has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken as a awareness-release -- resentment would still keep overpowering the mind. That possibility doesn't exist, for this is the escape from resentment: appreciation as a awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although equanimity has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken by me as my awareness-release, still passion keeps overpowering my mind.' He should be told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent the Blessed One, for it's not right to misrepresent the Blessed One, and the Blessed One wouldn't say that. It's impossible, there is no way that -- when equanimity has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken as a awareness-release -- passion would still keep overpowering the mind. That possibility doesn't exist, for this is the escape from passion: equanimity as a awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although the signless has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken by me as my awareness-release, still my consciousness follows the drift of signs.' He should be told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent the Blessed One, for it's not right to misrepresent the Blessed One, and the Blessed One wouldn't say that. It's impossible, there is no way that -- when the signless has been developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken as a awareness-release -- consciousness would follow the drift of signs. That possibility doesn't exist, for this is the escape from all signs: the signless as a awareness-release.'
"Furthermore, there is the case where a monk might say, 'Although "I am" is gone, and I do not assume that "I am this," still the arrow of uncertainty & perplexity keeps overpowering my mind.' He should be told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent the Blessed One, for it's not right to misrepresent the Blessed One, and the Blessed One wouldn't say that. It's impossible, there is no way that -- when "I am" is gone, and "I am this" is not assumed -- the arrow of uncertainty & perplexity would keep overpowering the mind. That possibility doesn't exist, for this is the escape from the arrow of uncertainty & perplexity: the uprooting of the conceit, "I am".'
"These, monks, are six properties that are means of escape."
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See also: AN 5.200
--------------------------------------------------------------------------------
Revised: Sun 30 June 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-013.html

AN 6.16

Anguttara Nikaya 6.16
Nakula Sutta
Nakula's Parents
For free distribution only, as a gift of Dhamma

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. At that time, Nakula's father, the householder, was diseased, in pain, severely ill. Then Nakula's mother said to him: "Don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.
"Now it may be that you are thinking, 'Nakula's mother will not be able to support the children or maintain the household after I'm gone,' but you shouldn't see things in that way. I am skilled at spinning cotton, at carding matted wool. I can support the children and maintain the household after you are gone. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.
"Now it may be that you are thinking, 'Nakula's mother will take another husband after I'm gone,' but you shouldn't see things in that way. You know as well as I how my fidelity (lit., "householder-celibacy") has been constant for the past sixteen years. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized death when one is worried.
"Now it may be that you are thinking, 'Nakula's mother will have no desire to go see the Blessed One, to go see the community of monks, after I'm gone,' but you shouldn't see things in that way. I will have an even greater desire to go see the Blessed One, to go see the community of monks, after you are gone. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.
"Now it may be that you are thinking, 'Nakula's mother will not act fully in accordance with the precepts after I'm gone,' but you shouldn't see things in that way. To the extent that the Blessed One has white-clad householder female disciples who act fully in accordance with the precepts, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One, the worthy one, the rightly self-awakened one who is staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.
"Now it may be that you are thinking, 'Nakula's mother will not attain inner tranquillity of awareness after I'm gone,' but you shouldn't see things in that way. To the extent that the Blessed One has white-clad householder female disciples who attain inner tranquillity of awareness, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One, the worthy one, the rightly self-awakened one who is staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.
"Now it may be that you are thinking, 'Nakula's mother will not reach firm ground in this Doctrine & Discipline, will not attain a firm foothold, will not attain consolation, overcome her doubts, dispel her perplexity, reach fearlessness or gain independence from others with regard to the Teacher's message [a standard description of a stream-winner],' but you shouldn't see things in that way. To the extent that the Blessed One has white-clad householder female disciples who reach firm ground in this Doctrine & Discipline, attain a firm foothold, attain consolation, overcome their doubts, dispel their perplexity, reach fearlessness, & gain independence from others with regard to the Teacher's message, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One, the worthy one, the rightly self-awakened one who is staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death."
While Nakula's father the householder was being exhorted by Nakula's mother with this exhortation, his disease was immediately allayed. And he recovered from his disease. That was how Nakula's father's disease was abandoned.
Then, soon after Nakula's father the householder had recovered from being sick, not long after his recovery from his illness, he went leaning on a stick to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One said to him, "It is your gain, your great gain, householder, that you have Nakula's mother -- sympathetic & wishing for your welfare -- as your counselor & instructor. To the extent that I have white-clad householder female disciples who act fully in accordance with the precepts, she is one of them. To the extent that I have white-clad householder female disciples who attain inner tranquillity of awareness, she is one of them. To the extent that I have white-clad householder female disciples who reach firm ground in this Doctrine & Discipline, attain a firm foothold, attain consolation, overcome their doubts, dispel their perplexity, reach fearlessness, & gain independence from others with regard to the Teacher's message, she is one of them. It is your gain, your great gain, householder, that you have Nakula's mother -- sympathetic & wishing for your welfare -- as your counselor & instructor."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-16.html

AN 6.19

Anguttara Nikaya 6.19
Maranassati Sutta
Mindfulness of Death (1)
For free distribution only, as a gift of Dhamma

I have heard that at one time the Blessed One was staying at Nadika, in the Brick Hall. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "Mindfulness of death, when developed & pursued, is of great fruit & great benefit. It plunges into the Deathless, has the Deathless as its final end. Therefore you should develop mindfulness of death."
When this was said, a certain monk addressed the Blessed One, "I already develop mindfulness of death."
"And how do you develop mindfulness of death?"
"I think, 'O, that I might live for a day & night, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
Then another monk addressed the Blessed One, "I, too, already develop mindfulness of death."
"And how do you develop mindfulness of death?"
"I think, 'O, that I might live for a day, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
Then another monk addressed the Blessed One, "I, too, develop mindfulness of death."..."I think, 'O, that I might live for the interval that it takes to eat a meal, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.'..."
Then another monk addressed the Blessed One, "I, too, develop mindfulness of death."..."I think, 'O, that I might live for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.'..."
Then another monk addressed the Blessed One, "I, too, develop mindfulness of death."..."I think, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.'..."
Then another monk addressed the Blessed One, "I, too, develop mindfulness of death."..."I think, 'O, that I might live for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."
When this was said, the Blessed One addressed the monks. "Whoever develops mindfulness of death, thinking, 'O, that I might live for a day & night...for a day...for the interval that it takes to eat a meal...for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal' -- they are said to dwell heedlessly. They develop mindfulness of death slowly for the sake of ending the effluents.
"But whoever develops mindfulness of death, thinking, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food...for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. I would have accomplished a great deal' -- they are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the effluents.
"Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.' That is how you should train yourselves."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-19.html

AN 6.20

Anguttara Nikaya 6.20
Maranassati Sutta
Mindfulness of Death (2)
For free distribution only, as a gift of Dhamma

I have heard that at one time the Blessed One was staying at Nadika, in the Brick Hall. There he addressed the monks, "Monks, mindfulness of death -- when developed & pursued -- is of great fruit & great benefit. It plunges into the Deathless, has the Deathless as its final end. And how is mindfulness of death developed & pursued so that it is of great fruit & great benefit, plunges into the Deathless, and has the Deathless as its final end?
"There is the case where a monk, as day departs and night returns, reflects: 'Many are the [possible] causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm...piercing wind forces [in the body] might be provoked. That would be how my death would come about. That would be an obstruction for me.' Then the monk should investigate: 'Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die in the night?' If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. But if, on reflecting, he realizes that there are no evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night, then for that very reason he should dwell in joy & rapture, training himself day & night in skillful qualities.
"Further, there is the case where a monk, as night departs and day returns, reflects: 'Many are the [possible] causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm...piercing wind forces [in the body] might be provoked. That would be how my death would come about. That would be an obstruction for me.' Then the monk should investigate: 'Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die during the day?' If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. But if, on reflecting, he realizes that there are no evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day, then for that very reason he should dwell in joy & rapture, training himself day & night in skillful qualities.
"This, monks, is how mindfulness of death is developed & pursued so that it is of great fruit & great benefit, plunges into the Deathless, and has the Deathless as its final end."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-20.html

AN 6.23

Anguttara Nikaya 6.23
Sensual Desire
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, “peril” is a name for sensual desire, “pain” is a name for sensual desire, “disease” is a name for sensual desire “tumour” … “fetter” … “morass” is a name for sensual desire.
And why, monks, is “peril” a name for sensual desire? Inflamed by sensual passions and in bondage to lustful desire, one is free neither of the perils of this world nor of the perils of the next world.
Inflamed by sensual passions and in bondage to lustful desire, one is free neither of the pain, the disease, the tumour, the fetter, and the morass of this world nor of the next world.

AN 6.30

Anguttara Nikaya 6.30
The Six Things Unsurpassed
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are, O monks, these six things unsurpassed. [38] What are the six?
The seeing unsurpassed, the hearing unsurpassed, the gain unsurpassed, the training unsurpassed, the service unsurpassed and the recollection unsurpassed.
And what is the seeing unsurpassed? Some here, O monks, go to see the elephant-treasure, the horse-treasure, the jewel-treasure, or to see this and that; or else they go to see an ascetic or brahmin of wrong views, of wrong practice. [39] And is that, monks, called “seeing”? No, I say it is not, for that seeing is indeed low, common, worldly, ignoble, and unbeneficial; nor does it lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment and Nibbana. But when one goes to see the Tathagata or the Tathagata’s disciple, established in faith, established in love, gone surely for refuge, serenely assured: that, O monks, is seeing unsurpassed for the purification of beings, for passing beyond sorrow and lamentation, for the destruction of suffering and grief, for reaching the noble path, for the realization of Nibbana. [40] This, monks, is called the seeing unsurpassed.
Such is the seeing unsurpassed, but what is the hearing unsurpassed? Some here, O monks, go to hear the sound of drums, the sound of lutes, the sound of singing, or to hear this or that; or else they go to hear an ascetic or brahmin of wrong views, of wrong practice. And is that, monks, called “hearing”? No, I say it is not, for that hearing is indeed low … nor does it lead to disenchantment … and Nibbana. But when one goes to hear the Dhamma from the Tathagata or the Tathagata’s disciple, established in faith, established in love, gone surely for refuge, serenely assured: that, O monks, is hearing unsurpassed for the purification of beings, for passing beyond sorrow and lamentation, for the destruction of suffering and grief, for reaching the noble path, for the realization of Nibbana. This, monks, is called the hearing unsurpassed.
Such is the seeing unsurpassed and the hearing unsurpassed; but what is the gain unsurpassed? Some here, O monks, gain a child, gain a wife, gain wealth, gain this or that; or else they gain faith in an ascetic or brahmin of wrong views, of wrong practice. And is that, monks, called “gain”? No, I say it is not, for that gain is indeed low … nor does it lead to disenchantment … and Nibbana. But when one gains faith in the Tathagata or in the Tathagata’s disciple, established in faith, established in love, gone surely for refuge, serenely assured: that, O monks, is gain unsurpassed for the purification of beings, for passing beyond sorrow and lamentation, for the destruction of suffering and grief, for reaching the noble path, for the realization of Nibbana. This, monks, is called the gain unsurpassed.
“Such is the seeing unsurpassed, the hearing unsurpassed and the gain unsurpassed; but what is the training unsurpassed? Some here, O monks, train in elephantry, in horsemanship, in charioteering, in archery, in swordsmanship, or in this or that; or else they train under an ascetic or brahmin of wrong views, of wrong practice. And is that, monks, called “training”? No, I say it is not, for that training is indeed low … nor does it lead to disenchantment … and Nibbana. But when one trains in the higher virtue, the higher mind and the higher wisdom as taught in the Dhamma and Discipline made known by the Tathagata, established in faith, established in love, gone surely for refuge, serenely assured: that, O monks, is training unsurpassed for the purification of beings, for passing beyond sorrow and lamentation, for the destruction of suffering and grief, for reaching the noble path, for the realization of Nibbana. This, monks, is called the training unsurpassed.
“Such is the seeing unsurpassed, the hearing unsurpassed, the gain unsurpassed and the training unsurpassed; but what is the service unsurpassed? Some here, O monks, serve kings, brahmins, householders, or this or that person; or else they serve an ascetic or brahmin of wrong views, of wrong practice. And is that, monks, called “service”? No, I say it is not, for that service is indeed low … nor does it lead to disenchantment … and Nibbana. But when one serves the Tathagata or the Tathagata’s disciple, established in faith, established in love, gone surely for refuge, serenely assured: that, O monks, is service unsurpassed for the purification of beings, for passing beyond sorrow and lamentation, for the destruction of suffering and grief, for reaching the noble path, for the realization of Nibbana. This, monks, is called the service unsurpassed.
“Such is the seeing unsurpassed, the hearing unsurpassed, the gain unsurpassed, the training unsurpassed and the service unsurpassed; but what is the recollection unsurpassed? Some here, O monks, recollect the gain of a child, the gain of a wife, the gain of wealth, or recollect this and that; or else recollect an ascetic or brahmin of wrong views, of wrong practice. And is that, monks, called “recollection”? No, I say it is not, for that recollection is indeed low, common, worldly, ignoble, and unbeneficial; nor does it lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment and Nibbana. But when one recollects the Tathagata or the Tathagata’s disciple, established in faith, established in love, gone surely for refuge, serenely assured: that, O monks, is the recollection unsurpassed for the purification of beings, for passing beyond sorrow and lamentation, for the destruction of suffering and grief, for reaching the noble path, for the realization of Nibbana. This, monks, is called the recollection unsurpassed.
These, O monks, are the six things unexcelled.
“They who have gained the seeing unexcelled,
The hearing unexcelled, as well the gain
Called unexcelled, they rejoicing too
In the training unexcelled, established too
In service, they develop in recollectedness—
And they being to solitude attached—
The Path to the Deathless and to the Secure,
In heedfulness joyful, wise and well-restrained:
In time, for certain, they shall come to know
Where it is that dukkha is destroyed.”
Notes:
38. Anuttariya-dhamma. This translation is based on a draft translation by Bhikkhu Khantipalo.
39. The elephant-treasure, etc.: these terms probably mean the chief elephant, etc., belonging to the king.
40. This same description—”for the purification of beings … for the realization of Nibbana”—is used by the Buddha at the opening of the Satipatthana Sutta (DN 22, MN 10) with reference to the practice of the four foundations of mindfulness.

AN 6.37

Anguttara Nikaya 6.37
Dana Sutta
Giving
translated from the Pali by
Thanissaro Bhikkhu

On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. And on that occasion the lay woman Velukandaki, Nanda's mother, had established a donation endowed with six factors for the community of monks headed by Sariputta & Moggallana. The Blessed One saw with his divine eye, surpassing the human, that the laywoman Velukandaki, Nanda's mother, had established a donation endowed with six factors for the community of monks headed by Sariputta & Moggallana. On seeing this, he addressed the monks: "Monks, the lay woman Velukandaki, Nanda's mother, has established a donation endowed with six factors for the community of monks headed by Sariputta & Moggallana.
"And how is a donation endowed with six factors? There is the case where there are the three factors of the donor, the three factors of the recipients.
"And which are the three factors of the donor? There is the case where the donor, before giving, is glad; while giving, his/her mind is bright & clear; and after giving is gratified. These are the three factors of the donor.
"And which are the three factors of the recipients? There is the case where the recipients are free of passion or are practicing for the subduing of passion; free of aversion or practicing for the subduing of aversion; and free of delusion or practicing for the subduing of delusion. These are the three factors of the recipients.
"Such are the three factors of the donor, the three factors of the recipients. And this is how a donation is endowed with six factors.
"And it is not easy to take the measure of the merit of a donation thus endowed with six factors as 'just this much a bonanza of merit, a bonanza of what is skillful — a nutriment of bliss, heavenly, resulting in bliss, leading to heaven — that leads to what is desirable, pleasing, charming, beneficial, pleasant.' It is simply reckoned as a great mass of merit, incalculable, immeasurable. 1
"Just as it is not easy to take the measure of the great ocean as 'just this many buckets of water, just this many hundreds of buckets of water, just this many thousands of buckets of water, or just this many hundreds of thousands of buckets of water.' It is simply reckoned as a great mass of water, incalculable, immeasurable. In the same way, it is not easy to take the measure of the merit of a donation thus endowed with six factors as 'just this much a bonanza of merit, a bonanza of what is skillful — a nutriment of bliss, heavenly, resulting in bliss, leading to heaven — that leads to what is desirable, pleasing, charming, beneficial, pleasant.' It is simply reckoned as a great mass of merit, incalculable, immeasurable."
Before giving, glad; while giving, the mind is bright & clear; having giving, one is gratified: This is the consummation of the sacrifice. Free of passion, free of aversion, free of delusion, without fermentation: the consummation of the field of the sacrifice, one restrained, leading the holy life.2 Having rinsed oneself, having given with one's own hands, then — because of oneself, because of the other — 3 that is a sacrifice yielding great fruit. Having given thus — intelligent — a person of conviction, with awareness released, reappears — wise — in a world of bliss unalloyed.
Notes
1. See Dhp 195-196.
2. The Thai edition puts this sentence in the singular form, as translated here. The PTS and Burmese editions put it in the plural.
3. In other words, because one is possessed of the three factors of the donor, and the other — the recipient — is possessed of the three factors of the recipient.
http://www.accesstoinsight.org/tipitaka/an/an06/an06.037.than.html

AN 6.38

Anguttara Nikaya 6.38
Attakr+ Sutta
The Self-Doer
translated from the Pali by K. Nizamis © 2011

Then a certain brahman approached the Blessed One; having approached the Blessed One, he exchanged friendly greetings. After pleasant conversation had passed between them, he sat to one side. Having sat to one side, the brahman spoke to the Blessed One thus:
“Venerable Gotama, I am one of such a doctrine, of such a view: ‘There is no self-doer, there is no other-doer.’”[1]
“I have not, brahman, seen or heard such a doctrine, such a view. How, indeed, could one — moving forward by himself, moving back by himself[2] — say: ‘There is no self-doer, there is no other-doer’? What do you think, brahmin, is there an element or principle of initiating or beginning an action?”[3]
“Just so, Venerable Sir.”
“When there is an element of initiating, are initiating beings[4] clearly discerned?”
“Just so, Venerable Sir.”
“So, brahmin, when there is the element of initiating, initiating beings are clearly discerned; of such beings, this is the self-doer, this, the other-doer.[5]
“What do you think, brahmin, is there an element of exertion[6] ... is there an element of effort[7] ... is there an element of steadfastness[8] ... is there an element of persistence[9] ... is there an element of endeavoring?”[10]
“Just so, Venerable Sir.”
“When there is an element of endeavoring, are endeavoring beings clearly discerned?”
“Just so, Venerable Sir.”
“So, brahmin, when there is the element of endeavoring, endeavoring beings are clearly discerned; of such beings, this is the self-doer, this, the other-doer. I have not, brahmin, seen or heard such a doctrine, such a view as yours. How, indeed, could one — moving forward by himself, moving back by himself — say ‘There is no self-doer, there is no other-doer’?”
“Superb, Venerable Gotama! Superb, Venerable Gotama! Venerable Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been turned upside down, revealing what had been concealed, showing the way to one who was lost, or holding up a lamp in the dark: ‘Those who have eyes see forms!’ Just so, the Venerable Gotama has illuminated the Dhamma in various ways. I go to Venerable Gotama as refuge, and to the Dhamma, and to the assembly of monks. From this day, for as long as I am endowed with breath, let Venerable Gotama remember me as a lay follower who has gone to him for refuge.”
Notes
1.
“Natthi attakro, natthi parakro.” Some people might have expected the Buddha to have approved highly of this naïve negative doctrine. The fact that he very succinctly and effectively refutes it is extremely instructive and of great significance for gaining a better understanding of the depth, subtlety, and holism of the Buddha’s actual teaching. Although the Buddha taught that there is no permanent, eternal, immutable, independently-existing core “self” (att), he also taught that there is “action” or “doing”, and that it is therefore meaningful to speak of one who intends, initiates, sustains and completes actions and deeds, and who is therefore an ethically responsible and culpable being. It should be quite clear from its usage in this sutta, and from the argument of this sutta, that kra in atta-kra must be an agent noun, “doer, maker”: this is strongly entailed, for example, by the Buddha’s statement: “rabbhavanto satt paññyanti, ayaC sattnaC attakro ayaC parakro”, “initiating beings are clearly discerned: of (such) beings, this is the self-doer, this, the other-doer” (AN iii.338). (This is perhaps even clearer than the term hra in bhra-hra meaning “bearer” (“burden-bearer”) in SN 22.22 (Bhra Sutta: The Burden; PTS SN iii.25). SN 22.22, which describes the “bearer” of the “burden” of the “five clung-to aggregates” (pañc-updna-kkhandh) as the “person” (puggala), is arguably very closely related to AN 6.38 in meaning and implications. See SN 22.22 and also SN 12.61, note 1.) Atta-kra could mean that one motivates oneself, or that one acts upon oneself; para-kra could refer to the atta-kra as seen from a third-person perspective, or to one who acts upon another being or thing. In each one of these cases, there is necessarily an all-important moment of initiation of action (see also footnotes 2 and 3, below). As for the form of the term atta-kr+, which occurs in the title of this sutta, compare the expression: “yath-vd+ tath-kr+”, “one who speaks thus, one who does thus”; or, in other words, “he does as he says”, “he practises what he preaches” (compare, for example, PTS DN iii.135, AN ii.24, Sn 359).
2.
SayaC abhikkamanto: “moving forward by oneself”; sayaC pamikkamanto: “moving backward by oneself”. SayaC means “self; by oneself”. The example seems to suggest the action of someone who intentionally takes a step forward, and then intentionally takes a step back again. This example leads directly to the next statement, and thus emphasises the idea of initiating an action (see [3] below): when someone takes a step forward or backward, the origin and impetus of this action must, so to speak, come from “somewhere” or “something”. In other words, it really is an intentionally initiated action (kiriya, kriy), and not merely the arbitrary mechanical “effect” of some prior mechanical “cause” in a deterministic chain of mechanical push-and-pull. The sense, here, can be better understood if one also consults AN 2.33 (Aññataro BrhmaGo: A Certain Brahmin; PTS AN i.62), where the Buddha describes himself thus: “I am one who asserts that which ought to be done... and one who asserts that which ought not to be done.” (“Kiriyavd+ chaC... akiriyavd+ c’ti.”) There, it is made very clear that doing and non-doing are morally significant and morally effective. Similarly, in several other suttas, such as in MN 95 (CaEk+ Sutta; PTS MN ii.164), the Buddha is described thus: “The venerable recluse Gotama is truly one who asserts the doctrine of kamma, one who asserts the doctrine of what ought to be done. . .” (“SamaGo khalu bho gotamo kammavd+ kiriyavd+. . .” (MN ii.167).) Again, in MN 71 (Tevijjavacchagotta Sutta; PTS MN i.481), the Buddha humorously recounts that in the last ninety-one aeons, no jivaka, or “fatalist” who denies the power of volitional acts, has ever gone to heaven, except one, who happened to follow the doctrine of kamma and of morally effective deeds (“sopsi kammavd+ kiriyavd+”, MN i.483).
3.
rabbha-dhtk. Dhtk can mean “constituent element, property, natural condition, state, root principle”. rabbha (also spelt rambha) has the primary meaning of “beginning, undertaking”. In Sanskrit, the verbal root -rabh means “to take hold of; gain a footing; undertake, begin”; and in both Sanskrit and Pali rambha has the meaning of “beginning, origin, commencement; inception of energy”; it can also mean “effort, exertion”. The commentary glosses rambha-dhtk with “rabhanavasena pavattav+riyaC”, “the energy of setting something in motion by means of the power of beginning or initiating it” (PTS Mp iii.366).
4.
rabbhavanto satt. This phrase is in the plural.
5.
The sense here would seem to be as follows: We clearly discern initiated actions (in ourselves and in others); so we clearly discern that there are initiating beings who initiate those actions; and the “self-doer” and “other-doer” are just particular beings amongst that set of beings (who may be described, for example, from a subjective or objective perspective, respectively).
6.
Nikkama-dhtu. This term, and the four terms that follow, could be translated with a wide variety of different nuances; yet, the overall integrity of sense that is implied would remain quite clear and consistent throughout. Together with the already discussed rabbha-dhtu, they make a set of six inter-related terms. What is in question here, most essentially, is the intentional attitude and effort of conscious, volitional beings.
7.
Parakkama-dhtu.
8.
Thma-dhtu.
9.
lhiti-dhtu.
10.
Upakkama-dhtu.
http://www.accesstoinsight.org/tipitaka/an/an06/an06.038.niza.html

AN 6.39

Anguttara Nikaya 6.39
Causes for the Origination of Actions
translated by Nyanaponika Thera and Bhikkhu Bodhi

There are three causes for the origination of actions. [41] Greed is a cause for the origination of actions. Hatred is a cause for the origination of actions. Delusion is a cause for the origination of actions.
It is not non-greed, O monks, that arises from greed; it is rather greed that arises again from greed. It is not non-hatred that arises from hatred; it is rather hatred that arises again from hatred. It is not non-delusion that arises from delusion; it is rather delusion that arises again from delusion.
It is not through actions born of greed, hatred, and delusion that there is the appearance of devas, of humans or of any other creatures belonging to a good destination; it is rather beings of the hells, of the animal realm, of the sphere of ghosts or any others of a bad destination that appear through actions born of greed, hatred, and delusion.
These are the three causes for the origin of unwholesome actions.
There are three other causes for the origination of actions. Non-greed is a cause for the origination of actions, non-hatred is a cause for the origination of actions, non-delusion is a cause for the origination of actions.
It is not greed, O monks, that arises from non-greed; it is rather non-greed that arises again from non-greed. It is not hatred that arises from non-hatred; it is rather non-hatred that arises again from non-hatred. It is not delusion that arises from non-delusion; it is rather non-delusion that arises again from non-delusion.
It is not through actions born of non-greed, non-hatred, and non-delusion that there is the appearance of beings of the hells, of the animal realm, of the sphere of ghosts or any others of a bad destination; it is rather devas, humans or any other creatures belonging to a good destination that appear through actions born of non-greed, non-hatred, and non-delusion.
These are the three causes for the origin of wholesome actions.
Note:
41. Cp. AN 3.33. Here, because the wholesome roots are productive of rebirth, the actions which they motivate should be understood as ordinary wholesome kamma rather than the volition of the noble path, as in AN 3.33, where the wholesome actions are said to be “cut off at the root.”

AN 6.41

Anguttara Nikaya 6.41
Darukakhandha Sutta
The Wood Pile
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Rajagaha on Vulture's Peak Mountain. Then early in the morning, Ven. Sariputta put on his robes and, carrying his bowl and outer robe, was coming down from Vulture's Peak Mountain with a large group of monks when he saw a large wood pile off to one side. Seeing it, he said to the monks, "Friends, do you see that large wood pile over there?"
"Yes, friend," the monks replied.
"Friends, if he wanted to, a monk with psychic power, having attained mastery of his mind, could will that wood pile to be nothing but earth. Why is that? There is earth-property (or: earth-potential) in that wood pile, in dependence on which he could will that wood pile to be nothing but earth.
"If he wanted to, a monk with psychic power, having attained mastery of his mind, could will that wood pile to be nothing but water... fire... wind... beautiful... unattractive. Why is that? There is the property of the unattractive in that wood pile, in dependence on which he could will that wood pile to be nothing but unattractive."
Revised: Wed 9-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-041.html

AN 6.42

Anguttara Nikaya 6.42
Nagita Sutta
To Nagita
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at a Kosalan brahman village named Icchanangala. There he stayed in the Icchanangala forest grove.
The brahman householders of Icchanangala heard it said, "Gotama the contemplative -- the son of the Sakyans, having gone forth from the Sakyan clan -- on a wandering tour among the Kosalans with a large community of monks -- has arrived at Icchanangala and is staying in the Icchanangala forest grove. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known -- having realized it through direct knowledge -- this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the brahman householders of Icchanangala, when the night was gone, taking many staple & non-staple foods, went to the gate house of the Icchanangala forest grove. On arrival they stood there making a loud racket, a great racket.
Now at that time Ven. Nagita was the Blessed One's attendant. So the Blessed One addressed Ven. Nagita: "Nagita, what is that loud racket, that great racket, like fishermen with a catch of fish?"
"Lord, those are the brahman householders of Icchanangala standing at the gate house to the Icchanangala forest grove, having brought many staple & non-staple foods for the sake of the Blessed One & the community of monks."
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will -- without difficulty, without trouble -- as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame."
"Lord, let the Blessed One acquiesce [to their offerings] now! Let the One Well-gone acquiesce now! Now is the time for the Blessed One's acquiescence, lord! Now is the time for the Blessed One's acquiescence, lord! Wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Why is that? Because such is the Blessed One's virtue & discernment."
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will -- without difficulty, without trouble -- as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.
"Nagita, there is the case where I see a monk sitting in concentration in a dwelling on the outskirts of a village. The thought occurs to me, 'Soon a monastery attendant will disturb this venerable one in some way, or a novice will, and rouse him from his concentration.' And so I am not pleased with that monk's village-dwelling.
"But then there is the case where I see a monk sitting, nodding, in the wilderness. The thought occurs to me, 'Soon this venerable one will dispel his drowsiness & fatigue and attend to the wilderness-perception,[1] [his mind] unified.' And so I am pleased with that monk's wilderness-dwelling.
"Then there is the case where I see a wilderness monk sitting unconcentrated in the wilderness. The thought occurs to me, 'Soon this venerable one will center his unconcentrated mind, or protect his concentrated mind.' And so I am pleased with that monk's wilderness-dwelling.
"Then there is the case where I see a wilderness monk sitting in concentration in the wilderness. The thought occurs to me, 'Soon this venerable one will release his unreleased mind, or protect his released mind.' And so I am pleased with that monk's wilderness-dwelling.[2]
"Then there is the case where I see a monk in a dwelling on the outskirts of a village, one who receives robes, alms food, shelter, & medicinal requisites for curing the sick. Receiving, as he likes, those gains, offerings, & fame, he neglects seclusion, he neglects isolated forest & wilderness dwellings. He makes his living by visiting villages, towns, & cities. And so I am not pleased with that monk's village-dwelling.
"Then there is the case where I see a wilderness monk dwelling in the wilderness, one who receives robes, alms food, shelter, & medicinal requisites for curing the sick. Fending off those gains, offerings, & fame, he doesn't neglect seclusion, doesn't neglect isolated forest & wilderness dwellings. And so I am pleased with that monk's wilderness-dwelling.
"But when I am traveling along a road and see no one in front or behind me, at that time I have my ease, even when urinating & defecating."
Notes
1. See MN 121.
2. The PTS translation omits this paragraph.
See also: SN 17.5; SN 17.8; AN 5.80; AN 10.70
Revised: Wed 9-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-042.html

AN 6.44

Anguttara Nikaya 6.44
Don’t Judge Others!
translated by Nyanaponika Thera and Bhikkhu Bodhi

Once the Venerable Ananda, having dressed in the morning, took his bowl and went to the house of the female lay disciple Migasala, where he sat down on the seat prepared for him. The female lay disciple Migasala, after having paid homage to him, sat down to one side and said to him:
“Please, venerable sir, how ought one to understand this teaching taught by the Blessed One: namely, that one who leads the pure, celibate life and one who does not should both have the very same status after death? My father Purana, venerable sir, was (in his later years) a celibate, living remote from sensuality, abstaining from the low sexual life; and when my father died, the Blessed One declared that he had attained to the state of a once-returner and had been reborn among the Tusita devas. [42]
“But then, venerable sir, there was my father’s brother Isidatta, who was not a celibate but lived a contented married life. When he died the Blessed One said that he too was a once-returner and had been reborn among the Tusita devas.
“Now, Venerable Ananda, how ought one to understand this statement of the Blessed One, that both had the very same status?”
“Well, sister, it was just in that way that the Blessed One had declared it.”
When the Venerable Ananda had taken his alms-food at the house of the female lay disciple Migasala, he rose from his seat and left. And in the afternoon, after meal time, he went to the Blessed One, paid homage to him, and sat down to one side. So seated, he told the Blessed One what had occurred.
The Blessed One said: “Who, indeed, is this female lay disciple Migasala, this foolish, inexperienced woman with a woman’s wit? And who (in comparison) are those who have the knowledge of other persons’ different qualities? [43]
“There are, Ananda, six types of persons found existing in the world. What six?
(1) “There is one person, Ananda, who is gentle, a pleasant companion, with whom his fellow monks gladly live together. But he has not heard the teachings and acquired much learning, he has no keen understanding nor has he attained even temporary liberation of mind. [44] With the breakup of the body, after death, he will be set for decline, not for progress; he will deteriorate and not rise higher.
(2) “Then there is one who is gentle, a pleasant companion, with whom his fellow monks gladly live together. And he has heard the teachings and acquired much learning; he has a keen understanding and has attained temporary liberation of mind. With the breakup of the body, after death, he is set for progress, not for decline; he will rise higher and will not deteriorate.
“Then, Ananda, the critics will pass such judgement: ’This one has the same qualities as the other. Why, then, should one be inferior and the other better?’ Such judgement, indeed, will for a long time cause harm and suffering to those critics.
“Now, Ananda, one who has heard the teachings and acquired much learning, who has a keen understanding and attains a temporary liberation of mind—such a one surpasses and excels the other person. And why? Because the Dhamma-stream carries him along. But who can be aware of these differences except a Tathagata, a Perfect One?
“Therefore, Ananda, you should not be a hasty critic of people, should not lightly pass judgement on people. One who passes judgement on people harms himself. I alone, Ananda, or one like me, can judge people.
(3) “Further, there is a person prone to anger and pride, and from time to time states of greed rise up in him. And he has not heard the teachings or acquired much learning; he has no keen understanding, nor has he attained even temporary liberation of mind. With the breakup of the body, after death, he will be set for decline, not for progress; he will deteriorate and not rise higher.
(4) “Then there is one likewise prone to anger and pride, and from time to time states of greed rise up in him. But he has heard the teachings and acquired much learning; he has keen understanding and has attained temporary liberation of mind. With the breakup of the body, after death, he is set for progress, not for decline; he will rise higher and will not deteriorate.
“Then, Ananda, the critics will pass such judgement: ’This one has the same qualities as the other. Why, then, should one be inferior and the other better?’ Such judgement, indeed, will for a long time cause harm and suffering to those critics.
“Now, Ananda, one who has heard the teachings … surpasses and excels the other person. And why? Because the Dhamma-stream carries him along. But who can be aware of these differences except a Tathagata, a Perfect One?
“Therefore, Ananda, you should not be a hasty critic of people….
(5) “Further, there is another person prone to anger and pride, and from time to time verbosity rises up in him. And he has not heard the teachings and acquired much learning; he has no keen understanding nor has he attained even temporary liberation of mind. With the breakup of the body, after death, he will be set for decline, not for progress; he will deteriorate and not rise higher.
(6) “Then there is one likewise prone to anger and pride, and from time to time verbosity rises up in him. But he has heard the teachings and acquired much learning; he has keen understanding and has attained temporary liberation of mind. With the breakup of the body, after death, he is set for progress, not for decline; he will rise higher and will not deteriorate.
“Then, Ananda, the critics will pass such judgement: ’This one has the same qualities as the other. Why, then, should one be inferior and the other better?’ Such judgement, indeed, will for a long time cause harm and suffering to those critics.
“Now, Ananda, one who has heard the teachings and acquired much learning, who has keen understanding and attains temporary liberation of mind—such a one surpasses and excels the other person. And why? Because the Dhamma-stream carries him along. But who can be aware of these differences except a Tathagata, a Perfect One?
“Therefore, Ananda, you should not be a hasty critic of people, should not lightly pass judgement on people. He who passes judgement on people harms himself. I alone, Ananda, or one like me, can judge people.
“Who, indeed, Ananda, is this female lay disciple Migasala, this foolish, inexperienced woman, with a woman’s wit? And who (in comparison) are those who have the knowledge of other persons’ different qualities?
“These, Ananda, are the six types of persons to be found in this world.
“If Isidatta had possessed the same degree of virtue that Purana had, Purana could not have equalled Isidatta’s status. And if Purana had possessed the same wisdom that Isidatta had, Isidatta could not have equalled Purana’s status. [45] These two persons, however, were each deficient in one respect.”
Notes:
42. The fourth heaven of the sense-sphere realm.
43. A-a takes this to refer to the “knowledge of the inferior and superior condition of the faculties of other persons” (indriyaparopariyañana), one of the special types of knowledge possessed in full measure only by a Buddha. See AN 9.11.
44. Samayikam pi vimuttim. This expression usually signifies the jhanas, but here A-a explains differently: “He does not occasionally experience joy and enthusiasm when listening to the Dhamma from time to time.”
45. A-a: “Purana (being a celibate) was superior in virtue and Isidatta was superior in wisdom. Purana’s morality made up for Isidatta’s superior wisdom; and Isidatta’s wisdom made up for Purana’s superior morality.”

AN 6.45

Anguttara Nikaya 6.45
Ina Sutta
Debt
For free distribution only, as a gift of Dhamma

"Monks, for one who partakes of sensuality, poverty is suffering in the world."
"Yes, lord."
"And a poor, destitute, penniless person gets into debt. For one who partakes of sensuality, getting into debt is suffering in the world."
"Yes, lord."
"And a poor, destitute, penniless person, having gotten into debt, owes interest payments. For one who partakes of sensuality, interest payment is suffering in the world."
"Yes, lord."
"And when a poor, destitute, penniless person owing interest payments does not pay interest on time, they serve him notice. For one who partakes of sensuality, being served notice is suffering in the world."
"Yes, lord."
"And when a poor, destitute, penniless person, being served notice, does not pay, they hound him. For one who partakes of sensuality, being hounded is suffering in the world."
"Yes, lord."
"And when a poor, destitute, penniless person, being hounded, does not pay, he is put into bondage. For one who partakes of sensuality, bondage is suffering in the world."
"Yes, lord."
"Thus, monks, poverty is suffering in the world for one who partakes of sensuality. Getting into debt is suffering in the world for one who partakes of sensuality. Interest payment is suffering in the world for one who partakes of sensuality. Being served notice is suffering in the world for one who partakes of sensuality. Being hounded is suffering in the world for one who partakes of sensuality. Bondage is suffering in the world for one who partakes of sensuality.
"In the same way, monks, whoever has no conviction with regard to skillful mental qualities, no sense of conscience with regard to skillful mental qualities, no sense of concern with regard to skillful mental qualities, no persistence with regard to skillful mental qualities, no discernment with regard to skillful mental qualities is, in the discipline of a noble one, said to be poor, destitute, & penniless.
"He -- poor, destitute, & penniless, having no conviction with regard to skillful mental qualities, no sense of conscience...no sense of concern...no persistence...no discernment with regard to skillful mental qualities -- engages in misconduct by way of the body, misconduct by way of speech, misconduct by way of the mind. For him, I tell you, this is getting into debt.
"For the purpose of concealing his bodily misconduct, he formulates evil desires: He desires, 'May they not know about me.' He resolves, 'May they not know about me.' He speaks,[thinking,] 'May they not know about me.' He makes an effort with his body,[thinking,] 'May they not know about me.' For the purpose of concealing his verbal misconduct...For the purpose of concealing his mental misconduct, he formulates evil desires: He desires, 'May they not know about me.' He resolves, 'May they not know about me.' He speaks,[thinking,] 'May they not know about me.' He makes an effort with his body,[thinking,] 'May they not know about me.' For him, I tell you, this is interest payment.
"And then his well-behaved companions in the holy life say about him, 'This venerable one acts in this way, behaves in this way.' For him, I tell you, this is being served notice.
"And then, when he has gone to the wilderness, to the foot of a tree, or to an empty dwelling, he is beset with evil, unskillful thoughts accompanied by remorse. For him, I tell you, this is being hounded.
"He -- poor, destitute, & penniless, having engaged in misconduct by way of the body, misconduct by way of speech, & misconduct by way of the mind -- on the break-up of the body, after death, is bound by the bond of hell or the bond of the animal womb. And I can imagine no one other bond so tormenting, so painful, so obstructive to the unexcelled rest from bondage, as the bond of hell or the bond of the animal womb." Poverty is called    suffering in the world;so, too, is getting into debt.A poor person, in debt,    partaking of sensuality,    suffers hardship.Then they hound him    and put him into bondage:the painful bond    for one longing to gain    sensual pleasures.
Now, anyone with no convictionin the discipline of a noble one    -- no sense of conscience,    no sense of concern -- contemplating evil actions,doing     wrong by way of body,        wrong by way of speech,        & wrong by way of the mind,wants:     'May they not        know about me.'He creeps along in body,speech, or mind,    piling up evil actions,        here & there,        again & again.He,     with evil actions,    his wisdom weak,knowing his own wrong-doing, isa poor person, in debt.    Partaking of sensuality,    he suffers hardship.
Then they hound him --     painful mental resolves    born of remorse -- at home or in the wilderness.He,     with evil actions,    his wisdom weak,knowing his own wrong-doing,    goes to an animal womb    or is bound in hell:the painful bondfrom which the enlightened        are freed.
But one with confidence,living at home,making gifts of his belongings,righteously-gained,    wins both goals:advantage in the here-&-now,& happiness in the world beyond.    The liberality of this householder    piles up merit.
Now, anyone with convictionfirmly establishedin the discipline of a noble one --     with a sense of conscience,    a sense of concern,        discerning        & restrained by virtue -- is, in the discipline of a noble one,    said to be living in ease.
Gaining a pleasure not of the flesh,    he determines on equanimity:abandoning the five hindrances    -- persistence constantly aroused -- entering the jhanas:        unified,        mindful, &        wise.
Knowing this    as it actually isin the total ending of all fetters,through everywhere        not-clinging,his mind is     rightly released.
In him, Such, rightly released,    there is the knowledge,    in the total ending    of the fetters of becoming:        'My release        is unshakable.'
That     is the highest knowledgethat,    the happiness unexcelled.
Sorrowless,        dustless,        at rest,that    is release from debt."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-45.html

AN 6.46

Anguttara Nikaya 6.46
Cunda Sutta
Cunda
For free distribution only, as a gift of Dhamma

On one occasion Ven. Maha Cunda was staying among the Cetis in Sanjatiya. There he addressed the monks, "Friend monks!"
"Yes, friend," the monks responded to him.
Ven. Maha Cunda said, "Friends, there is the case where Dhamma-devotee monks1 disparage jhana monks, saying, 'These people are absorbed and besorbed in jhana, saying, "We are absorbed, we are absorbed." But why, indeed, are they absorbed? For what purpose are they absorbed? How are they absorbed?' In that, the Dhamma-devotee monks do not shine brightly, and the jhana monks do not shine brightly. That is not practicing for the welfare of the masses, for the happiness of the masses, for the good of the masses, nor for the welfare & happiness of human & divine beings.
"Then there is the case where jhana monks disparage Dhamma-devotee monks, saying, 'These people say, "We are Dhamma-devotees, we are Dhamma-devotees,' but they are excitable, boisterous, unsteady, mouthy, loose in their talk, muddled in their mindfulness, unalert, unconcentrated, their minds wandering, their senses uncontrolled. Why, indeed, are they Dhamma devotees? For what purpose are they Dhamma devotees? How are they Dhamma devotees?' In that, the jhana monks do not shine brightly, and the Dhamma-devotee monks do not shine brightly. That is not practicing for the welfare of the masses, for the happiness of the masses, for the good of the masses, nor for the welfare & happiness of human & divine beings.
"Then there is the case where Dhamma-devotee monks praise only Dhamma-devotee monks, and not jhana monks. In that, the Dhamma-devotee monks do not shine brightly, and the jhana monks do not shine brightly. That is not practicing for the welfare of the masses, for the happiness of the masses, for the good of the masses, nor for the welfare & happiness of human & divine beings.
"Then there is the case where jhana monks praise only jhana monks, and not Dhamma-devotee monks. In that, the jhana monks do not shine brightly, and the Dhamma-devotee monks do not shine brightly. That is not practicing for the welfare of the masses, for the happiness of the masses, for the good of the masses, nor for the welfare & happiness of human & divine beings.
"Thus, friends, you should train yourselves: 'Being Dhamma-devotee monks, we will speak in praise of jhana monks.' That's how you should train yourselves. Why is that? Because these are amazing people, hard to find in the world, i.e., those who dwell touching the deathless element with the body.2
"And thus, friends, you should train yourselves: 'Being jhana monks, we will speak in praise of Dhamma-devotee monks.' That's how you should train yourselves. Why is that? Because these are amazing people, hard to find in the world, i.e., those who penetrate with discernment statements of deep meaning."
Notes
1. Those devoted to memorizing and analyzing the Dhamma.
2. Numerical Discourses of the Buddha translates this phrase as "[those] who have personal experience of the deathless element." However, AN 9.43 and 44 make a distinction between touching a meditative dimension with the body and knowing it with discernment. In both cases, the experience is direct and personal, and in both it leads to the ending of the mental effluents. Thus, "touching with the body" seems to have a more precise meaning than simple personal experience. It could mean that there is a somatic aspect to the experience or that the awareness of the deathless occupies the same fullness of awareness that had been occupied by the body.
See also: AN 9.43; AN 9.45; Dhp 259
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an06/an06.046.than.html

AN 6.47

Anguttara Nikaya 6.47
Sanditthika Sutta
Visible Here-&-Now
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Then Moliyasivaka the wanderer went to the Blessed One and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, "'The Dhamma is visible here-&-now, the Dhamma is visible here-&-now,' it is said. To what extent is the Dhamma visible here-&-now, timeless, inviting verification, pertinent, to be realized by the wise for themselves?"
"Very well, then, Sivaka, I will ask you a question in return. Answer as you see fit. What do you think: When greed is present within you, do you discern that 'Greed is present within me'? And when greed is not present within you, do you discern that 'Greed is not present within me'?"
"Yes, lord."
"The fact that when greed is present within you, you discern that greed is present within you; and when greed is not present within you, you discern that greed is not present within you: that is one way in which the Dhamma is visible in the here-&-now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.
"What do you think: When aversion is present within you... When delusion is present within you... When a greedy quality (dhamma) is present within you... When an aversive quality is present within you...
"What do you think: When a delusive quality is present within you, do you discern that 'A delusive quality is present within me'? And when a delusive quality is not present within you, do you discern that 'A delusive quality is not present within me'?"
"Yes, lord."
"The fact that when a delusive quality is present within you, you discern that a delusive quality is present within you; and when a delusive quality is not present within you, you discern that a delusive quality is not present within you: that is one way in which the Dhamma is visible in the here-&-now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."
"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way the has Blessed One -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
Revised: Wed 9-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-047.html

AN 6.49

Anguttara Nikaya 6.49
Khema Sutta
With Khema
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. And at that time Ven. Khema and Ven. Sumana were staying near Savatthi in the Blind Man's Grove. Then Ven. Khema and Ven. Sumana went to the Blessed One and on arrival, have bowed down to him, sat to one side. As he was sitting there, Ven. Khema said to the Blessed One, "When a monk is an arahant, with his fermentations ended -- one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis -- the thought doesn't occur to him that 'There is someone better than me,' or 'There is someone equal to me,' or 'There is someone worse than me.'" That is what Ven. Khema said, and the Teacher approved. Sensing that "The Teacher approves of me," Ven. Khema got up from his seat, bowed down to the Blessed One, circled him -- keeping him on his right -- and left.
Then Ven. Sumana, not long after Ven. Khema had left, said to the Blessed One, "When a monk is an arahant, with his fermentations ended -- one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis -- the thought doesn't occur to him that 'There is no one better than me,' or 'There is no one equal to me,' or 'There is no one worse than me.'" That is what Ven. Sumana said, and the Teacher approved. Sensing that "The Teacher approves of me," Ven. Sumana got up from his seat, bowed down to the Blessed One, circled him -- keeping him on his right -- and left.
Then the Blessed One, not long after Ven. Khema & Ven. Sumana had left, said to the monks, "Monks, this is how clansmen declare gnosis. The meaning [of gnosis] is stated, but without mention of self. Yet there are some worthless people who declare gnosis as if in jest. They will fall into trouble afterwards.
"Not as higher, lower, nor equal
do they refer to themselves.
With birth ended,
the holy life fulfilled
they go about
totally freed from fetters."
Revised: Sun 13-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-049.html

AN 6.50

Anguttara Nikaya 6.50
Step by Step
translated by Nyanaponika Thera and Bhikkhu Bodhi

If there is no sense control, O monks, then the basis for virtue is destroyed for one who lacks sense control. If there is no virtue, then the basis for right concentration is destroyed for one who lacks virtue. If there is no right concentration, then the basis for knowledge and vision of things as they really are is destroyed for one who lacks right concentration. If there is no knowledge and vision of things as they really are, then the basis for revulsion and dispassion is destroyed for one who lacks such knowledge and vision. If there is no revulsion and dispassion, then the basis for the knowledge and vision of liberation is destroyed for one who lacks revulsion and dispassion. [53]
This is like a tree without branches and foliage: the buds will not mature; nor will the bark, the greenwood, and the heartwood mature. Similarly, if sense control is absent, there will be no basis for virtue … for knowledge and vision of liberation.
But if there is sense control, O monks, virtue will have a basis for one who possesses sense control. If there is virtue, right concentration will have a basis for one who possesses virtue. If there is right concentration, knowledge and vision of things as they really are will have a basis for one who possesses right concentration. If there is knowledge and vision of things as they really are, revulsion and dispassion will have basis for one who possesses such knowledge and vision of things as they really are. If there is revulsion and dispassion, the knowledge and vision of liberation will have a basis for one who possesses revulsion and dispassion.
This is like a tree with branches and foliage intact: the buds will mature, and so also the bark, the greenwood and the heartwood will mature. Similarly, if sense control is present, this will provide a basis for virtue … for knowledge and vision of liberation.
Note:
53. A-a explains “knowledge and vision of things as they really are” (yathabhuta-ñanadassana) as tender insight knowledge; “revulsion” (nibbida) as powerful insight knowledge; “dispassion” (viraga) as the noble path (the four stages of awakening; and “knowledge and vision of liberation” (vimutti-ñana-dassana) as reviewing knowledge. Vimutti (not mentioned separately here) signifies the fruit of arahatship (arahattaphala).

AN 6.51

Anguttara Nikaya 6.51
Ananda Sutta
Ven. Ananda
translated from the Pali by Thanissaro Bhikkhu

Then Ven. Ananda went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to Ven. Sariputta, "Friend Sariputta, to what extent does a monk hear Dhamma that he has not heard, do the Dhammas he has heard not get confused, do the Dhammas he has touched with his awareness stay current, and does he understand what (previously) was not understood?"
"Friend Ananda is learned. Let the answer occur to him."
"In that case, friend Sariputta, listen to the Dhamma. Pay careful attention. I will speak."
"As you say, friend," Ven. Sariputta responded.
Ven. Ananda said, "There is the case, friend, where a monk masters the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He teaches the Dhamma in detail — as he has heard it, as he has remembered it — to others. He gets others to recite the Dhamma in detail — as they have heard it, as they have remembered it. He holds a group chanting of the Dhamma in detail — as he has heard it, as he has remembered it. He thinks about & evaluates the Dhamma as he has heard it, as he has remembered it; he contemplates it with his intellect. He enters the Rains in monasteries in which there are senior monks who are learned, who know the tradition, who are holders of the Dhamma, the Vinaya, & the Matika.1 Having approached them periodically, he questions them & quizzes them: 'How it this, venerable sirs? What is the meaning of this?' They make open for him what wasn't open, make plain what wasn't plain, dispel doubt on various doubtful points.
"It's to this extent, friend Sariputta, that a monk hears Dhamma he has not heard, that the Dhammas he has heard do not get confused, that the Dhammas he has touched with his awareness stay current, and that he understands what (previously) was not understood."
"It's amazing, my friend. It's astounding, my friend, how well-said that was by friend Ananda. And we will remember friend Ananda as endowed with these six qualities: Friend Ananda has mastered the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. Friend Ananda teaches the Dhamma in detail — as he has heard it, as he has remembered it — to others. Friend Ananda gets others to recite the Dhamma in detail — as they have heard it, as they have remembered it. Friend Ananda holds a group chanting of the Dhamma in detail — as he has heard it, as he has remembered it. Friend Ananda thinks about & evaluates the Dhamma as he has heard it, as he has remembered it; he contemplates it with his intellect. Friend Ananda enters the Rains in monasteries in which there are senior monks who are learned, who know the tradition, who are holders of the Dhamma, the Vinaya, & the Matika. Having approached them periodically, he questions them & quizzes them: 'How it this, venerable sirs? What is the meaning of this?' They make open for friend Ananda what wasn't open, make plain what wasn't plain, dispel doubt on various doubtful points."
Note
1. The Matika (Summaries) are tabular enumerations of doctrinal terms.
http://www.accesstoinsight.org/tipitaka/an/an06/an06.051.than.html

AN 6.52

Anguttara Nikaya 6.52
The Aims of People
translated by Nyanaponika Thera and Bhikkhu Bodhi

Once the brahmin Janussoni approached the Blessed One and asked:
“What, Master Gotama, is a noble’s aim, what is his quest, his mainstay, his desire and his ideal?” [54]
“Wealth, O brahmin, is a noble’s aim, his quest is for knowledge, his mainstay is power, his desire is to rule the earth and his ideal is sovereignty.” [55]
“And what, Master Gotama, is a brahmin’s aim?”
“Wealth, O brahmin, is a brahmin’s aim, his quest is for knowledge, his mainstay is his sacred texts, his desire is for sacrifices and his ideal is the Brahma-world.”
“And what, Master Gotama, is a householder’s aim?”
“Wealth, O brahmin, is a householder’s aim, his quest is for knowledge, his mainstay is his craft, his desire is for work and his ideal is to bring his work to an end.”
“And what Master Gotama, is a woman’s aim?”
“A man, O brahmin, is a woman’s aim, her quest is for adornments, her mainstay is sons, [56] her desire is to be without a co-wife and her ideal is domination.”
“And what, Master Gotama, is a thief’s aim?”
“Robbery, O brahmin, is a thief’s aim, his quest is for a hiding-place, his mainstay is weapons, his desire is darkness, and his ideal is not to be found out.”
“And what, Master Gotama, is an ascetic’s aim?”
“Patience and purity, O brahmin, are an ascetic’s aim, his quest is for knowledge, his mainstay is virtue, his desire is to be unencumbered and his ideal is Nibbana.”
“It is wonderful, Master Gotama! It is marvellous, Master Gotama! Truly, Master Gotama knows the aim, quest, mainstay, desire, and ideal of nobles, brahmins, householders, women, thieves and ascetics. Excellent, Master Gotama!… Let Master Gotama accept me as a lay follower who has gone for refuge from this day until life’s end.”
Notes:
54. The khattiya is the warrior caste, which in ancient India represented nobility.
55. The word pañña here, usually rendered “wisdom,” also denotes “intelligence” in a more general sense. In the case of the nobles, brahmins, and householders, it may refer to the worldly knowledge relevant to their respective status—in the sense that “knowledge is power”—though in relation to the ascetic “wisdom” would be the suitable rendering. A-a says that a nobleman’s ambition is to be crowned as king or ruling sovereign.
56. In the Indian society at that time only male progeny made a wife’s position secure in the family.

AN 6.54

Anguttara Nikaya 6.54
Dhammika Sutta
Dhammika
(excerpts)
Translated from the Pali by
Andrew Olendzki

...
In1 ancient times when seafaring merchants put to sea in ships, they took with them a bird to sight land. When the ship was out of sight of land, they released the bird; and it flew eastward and westward, northward and southward, upward and all around. And if the bird saw no land, it returned to the ship; but if the bird sighted land nearby, it was truly gone.2
...
Once upon a time3 there was a royal fig tree called Steadfast, belonging to king Koravya, whose five outstretched branches provided a cool and pleasing shade. Its girth extended a hundred miles, and its roots spread out for forty miles. And the fruits of that tree were indeed great: As large as harvest baskets — such were its succulent fruits — and as clear as the honey of bees.
One portion was enjoyed by the king, along with his household of women; one portion was enjoyed by the army; one portion was enjoyed by the people of the town and village; one portion was enjoyed by brahmans and ascetics; and one portion was enjoyed by the beasts and birds. Nobody guarded the fruits of that royal tree, and neither did anyone harm one another for the sake of its fruits.
But then a certain man came along who fed upon as much of Steadfast's fruits as he wanted, broke off a branch, and wandered on his way. And the deva who dwelled in Steadfast thought to herself: "It is astonishing, it is truly amazing, that such an evil man would dare to feed upon as much of Steadfast's fruits as he wants, break off a branch, and then wander on his way! Now, what if Steadfast were in the future to bear no more fruit?" And so the royal fig tree Steadfast bore no more fruit.
So then king Koravya went up to where Sakka, chief among the gods, was dwelling, and having approached said this: "Surely you must know, sire, that Steadfast, the royal fig tree, no longer bears fruit?" And then Sakka created a magical creation of such a form that a mighty wind and rain came down and toppled the royal fig tree Steadfast, uprooting it entirely. And then the deva who dwelled in Steadfast grieved, lamented, and stood weeping on one side with a face full of tears.
And then Sakka, chief among the gods, went up to where the deva was standing, and having approached said this: "Why is it, deva, that you grieve and lament and stand on one side with a face full of tears?" "It is because, sire, a mighty wind and rain has come and toppled my abode, uprooting it entirely."
"And were you, deva, upholding the dhamma of trees when this happened?" "But how is it, sire, that a tree upholds the dhamma of trees?"
"Like this, deva: Root-cutters take the root of the tree; bark-strippers take the bark; leaf-pickers take the leaves; flower-pickers take the flowers; fruit-pickers take the fruits — and none of this is reason enough for a deva to think only of herself or become morose. Thus it is, deva, that a tree upholds the dhamma of trees."
"Then indeed, sire, I was not upholding the dhamma of trees when the mighty wind and rain came and toppled my abode, uprooting it entirely." "If it were the case, deva, that you were to uphold the dhamma of trees, it may be that your abode might be as it was before." "I will indeed, sire, uphold the dhamma of trees! May my abode be as it was before!"
And then Sakka, chief among the gods, created a magical creation of such a form that a mighty wind and rain came down and raised up the royal fig tree Steadfast, and its roots were entirely healed.
...

Notes
1. This passage also appears at DN 11. — Ed.
2. The word used here for "truly gone" is tathagatako (translated by E.M. Hare in the PTS edition as "gone for good"), and this story helps us considerably in understanding how the Buddha used the epithet "Tathagata" to describe himself.
His given name was Siddhattha; as a wandering ascetic he went by his mother's clan name, Gotama; he was known throughout his world as the sage of his father's family, or Sakyamuni; and when enlightened he became known as Buddha, the Awakened One. His followers most often referred to him as Bhagavant, or "Blessed One," but the name he almost always used for himself was Tathagata.
Tathagata has always been an awkward word to translate. Tatha on its own means something like "so," "thus," or "in this way"; and gata is the past participle of the verb to go, and simply means "gone." We therefore often find the phrase translated in the texts as "Thus-gone" or "the Thus-Gone one." The commentator Buddhaghosa lists eight different ways the word can be construed (Digha Atthakatha 1.59), and in the process engages in some characteristically creative etymology.
I admit to having never really understood the import of the term Tathagata — until I came across this story. With the image of the bird released by the sailors, searching for land upon which to alight, a number of things began to fall into place.
To begin with we should recognize two ways the expression is used: one referring to the Buddha as a being who will no longer be reborn, and the other describing how the consciousness of an awakened person still in this world relates to the object of experience.
Sometimes when one of the arahants passes away, Mara like a dark cloud can be seen searching for where their consciousness has become re-established (i.e., reborn). In such cases, the Buddha says of the arahant that their consciousness is "not stationed anew anywhere" (e.g., SN 22.87). In this sense the Buddha is clearly using the epithet "Tathagata" to mean that he will not be reborn again — like the bird leaving the ship without returning, his consciousness does not alight again in any of the worlds to become re-bound with another body.
But there is also a sense in which the phrase aptly describes the nature of the awakened mind here in this life. When his questioners try to pin the Buddha down about whether his consciousness survives after death, he rebukes them by saying that even here and now the consciousness of a Tathagata is untraceable, since there is no means of measuring or knowing it (e.g., Sn 1074). The awakened mind is said to be unattached to anything in the world — like a bird that does not alight upon and thus get bound to any object of experience.
In fact learning to un-attach the mind from its fetters is a good deal of what insight meditation training is all about. The Satipatthana Sutta, for example, (the main text that gives instructions for insight meditation) states that when practicing mindfulness properly a person "abides independent, not clinging to anything in the world" (MN 10). The householder Anathapindika, just before his death, received instructions from Sariputta urging him to train himself thus: "I will not cling to what is seen, heard, sensed, cognized, encountered, sought after, and examined by the mind; my consciousness will not be dependent on any of that" (MN 143).
All this combines to suggest that a crucial aspect of the Buddha's teaching is the notion of consciousness being unattached to mental or physical objects. In moment-to-moment practice this means letting go of attachments and letting experience be simply what it is. Perhaps with proper practice we can live as a bird freely circling the ship of our body and our world, rather than as one imprisoned in a cage on its deck.
3. Perhaps this is a true story — perhaps Steadfast is a name for the entire planet, not just a mythological tree. How else might we explain the earth's great forbearance and continued beneficence in the face of the rapacity and destruction we have wrought upon her? I think Gaia, the deity inhabiting the abode of our lovely Earth, was taught this lesson by Sakka in ancient times, and has with great patience and dignity put up with the worst we can render. If this is true, then she will not give us a sign when we have gone too far — perceiving this is our own responsibility.
Like every Buddhist story, this one works on many levels simultaneously. It is no accident that the great tree has five branches, or that the word used for each portion is khandha — the term designating the five aggregates of form, feeling, perception, formations and consciousness. The man eating his fill of fruit is manifesting greed, craving or desire, and his breaking of the branch represents hatred, anger or aversion. These are two of the three poisonous roots out of which all unwholesome action arises (the third — ignorance — is always present when others occur). Thus the entire image is representative of a person being wronged by another or facing the eruption of their own latent tendencies for harmful action.
Notice that the story does not teach the "evil man" the folly of his ways, since there is often nothing one can do to avoid such people or such inclinations in oneself. The teaching is more about our response to transgression. Sakka's point is that it is self-centered to react petulantly to such an affront, and that the only suitable response is with kindness and generosity — to oneself as well as to others. As the Dhammapada so aptly says, "Never at any time in this world are hostilities resolved by hostility; but by kindness they are resolved — this is an eternal truth" [Dhp 5].
This teaching is given to Dhammika, a monk who complains of his treatment by certain laypeople. The Buddha reflects the situation back upon Dhammika, who as it turns out does not treat his fellow monks very well. It is an occasion to teach Dhammika, with the help of this story, the "dhamma of a recluse," which boils down to "not returning the insult of the insulter, the anger of the angry or the abuse of the abuser."
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an06/an06.054.olen.html

AN 6.55

Anguttara Nikaya 6.55
Sona Sutta
About Sona
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying near Rajagaha, on Vulture Peak Mountain. And on that occasion Ven. Sona was staying near Rajagaha in the Cool Wood. Then, as Ven. Sona was meditating in seclusion [after doing walking meditation until the skin of his soles was split & bleeding], this train of thought arose in his awareness: "Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to disavow the training, return to the lower life, enjoy wealth, & make merit?"
Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Sona's awareness -- as a strong man might stretch out his bent arm or bend his outstretched arm -- disappeared from Vulture Peak Mountain, appeared in the Cool Wood right in front of Ven. Sona, and sat down on a prepared seat. Ven. Sona, after bowing down to the Blessed One, sat down to one side. As he was sitting there, the Blessed One said to him, "Just now, as you were meditating in seclusion, didn't this train of thought appear to your awareness: 'Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the effluents...What if I were to disavow the training, return to the lower life, enjoy wealth, & make merit?'"
"Yes, lord."
"Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?"
"Yes, lord."
"And what do you think: when the strings of your vina were too taut, was your vina in tune & playable?"
"No, lord."
"And what do you think: when the strings of your vina were too loose, was your vina in tune & playable?"
"No, lord."
"And what do you think: when the strings of your vina were neither too taut nor too loose, but tuned (lit: 'established') to be right on pitch, was your vina in tune & playable?"
"Yes, lord."
"In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune ('penetrate,' 'ferret out') the pitch of the [five] faculties [to that], and there pick up your theme."
"Yes, lord," Ven. Sona answered the Blessed One. Then, having given this exhortation to Ven. Sona, the Blessed One -- as a strong man might stretch out his bent arm or bend his outstretched arm -- disappeared from the Cool Wood and appeared on Vulture Peak Mountain.
So after that, Ven. Sona determined the right pitch for his persistence, attuned the pitch of the [five] faculties [to that], and there picked up his theme. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Sona became another one of the Arahants.
Then, on the attainment of arahantship, this thought occurred to Ven. Sona: "What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?" So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "When a monk is an arahant, his fermentations ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: renunciation, seclusion, non-afflictiveness, the ending of craving, the ending of clinging/sustenance, & non-deludedness.
"Now it may occur to a certain venerable one to think, 'Perhaps it is entirely dependent on conviction that this venerable one is dedicated to renunciation,' but it should not be seen in that way. The monk whose fermentations are ended, having fulfilled [the holy life], does not see in himself anything further to do, or anything further to add to what he has done. It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation.
"Now it may occur to a certain venerable one to think, 'Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion'...'Perhaps it is because he falls back on attachment to precepts & practices as being essential that he is dedicated to non-afflictiveness,' but it should not be seen in that way. The monk whose fermentations are ended, having fulfilled [the holy life], does not see in himself anything further to do, or anything further to add to what he has done. It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness.
"It is because of the ending of passion, because of his being free of passion...because of the ending of aversion, because of his being free of aversion...because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving...the ending of clinging/sustenance...non-deludedness.
"Even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. And even if powerful sounds...aromas...flavors...tactile sensations...Even if powerful ideas cognizable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.
"Just as if there were a mountain of rock -- without cracks, without fissures, one solid mass -- and then from the east there were to come a powerful storm of wind & rain: the mountain would neither shiver nor quiver nor shake. And then from the west...the north...the south there were to come a powerful storm of wind & rain: the mountain would neither shiver nor quiver nor shake. In the same way, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. And even if powerful sounds...aromas...flavors...tactile sensations...Even if powerful ideas cognizable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away."
When one's awareness is dedicated
to renunciation, seclusion,
non-afflictiveness, the ending of clinging,
the ending of craving, & non-deludedness,
seeing the arising of the sense media,
the mind is rightly released.
For that monk, rightly released,
his heart at peace,
there's nothing to be done,
nothing to add
to what's done.
As a single mass of rock isn't moved by the wind,
even so all forms, flavors, sounds,
aromas, contacts,
ideas desirable & not,
have no effect on one who is Such.
The mind -- still, totally released --
focuses on their passing away.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-55.html

AN 6.63

Anguttara Nikaya 6.63
Nibbedhika Sutta
Penetrative
For free distribution only, as a gift of Dhamma

"I will teach you the penetrative explanation that is a Dhamma explanation. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "And which penetrative sequence is a Dhamma explanation?
"Sensuality should be known. The cause by which sensuality comes into play should be known. The diversity in sensuality should be known. The result of sensuality should be known. The cessation of sensuality should be known. The path of practice for the cessation of sensuality should be known.
"Feeling should be known. The cause by which feeling comes into play should be known. The diversity in feeling should be known. The result of feeling should be known. The cessation of feeling should be known. The path of practice for the cessation of feeling should be known.
"Perception should be known. The cause by which perception comes into play should be known. The diversity in perception should be known. The result of perception should be known. The cessation of perception should be known. The path of practice for the cessation of perception should be known.
"Fermentations (asava) should be known. The cause by which fermentations come into play should be known. The diversity in fermentations should be known. The result of fermentations should be known. The cessation of fermentations should be known. The path of practice for the cessation of fermentations should be known
"Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.
"Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.
[1] "'Sensuality should be known. The cause by which sensuality comes into play...The diversity in sensuality...The result of sensuality...The cessation of sensuality...The path of practice for the cessation of sensuality should be known.' Thus it has been said. In reference to what was it said?
"There are these five strands of sensuality. Which five? Forms cognizable via the eye -- agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear...aromas cognizable via the nose...flavors cognizable via the tongue...tactile sensations cognizable via the body -- agreeable, pleasing, charming, endearing, fostering desire, enticing. But these are not sensuality. They are called strands of sensuality in the discipline of the noble ones. The passion for his intentions is a man's sensuality,not the beautiful sensual pleasures    found in the world.The passion for his intentions is a man's sensuality.
The beauties remain as they are in the world,while the wise, in this regard,    subdue their desire. "And what is the cause by which sensuality comes into play? Contact is the cause by which sensuality comes into play.
"And what is the diversity in sensuality? Sensuality with regard to forms is one thing, sensuality with regard to sounds is another, sensuality with regard to aromas is another, sensuality with regard to flavors is another, sensuality with regard to tactile sensations is another. This is called the diversity in sensuality.
"And what is the result of sensuality? One who wants sensuality produces a corresponding state of existence, on the side of merit or demerit. This is called the result of sensuality.
"And what is the cessation of sensuality? From the cessation of contact is the cessation of sensuality; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the way leading to the cessation of sensuality.
"Now when a noble disciple discerns sensuality in this way, the cause by which sensuality comes into play in this way, the diversity of sensuality in this way, the result of sensuality in this way, the cessation of sensuality in this way, & the path of practice leading to the cessation of sensuality in this way, then he discerns this penetrative holy life as the cessation of sensuality.
"'Sensuality should be known. The cause by which sensuality comes into play...The diversity in sensuality...The result of sensuality...The cessation of sensuality...The path of practice for the cessation of sensuality should be known.' Thus it has been said, and in reference to this was it said.
[2] "'Feeling should be known. The cause by which feeling comes into play...The diversity in feeling...The result of feeling...The cessation of feeling...The path of practice for the cessation of feeling should be known.' Thus it has been said. In reference to what was it said?
"There are these three kinds of feeling: a feeling of pleasure, a feeling of pain, & feeling of neither pleasure nor pain.
"And what is the cause by which feeling comes into play? Contact is the cause by which feeling comes into play.
"And what is the diversity in feeling? There is the feeling of pleasure connected with the baits of the world. There is the feeling of pleasure not connected with the baits of the world. There is the feeling of pain connected with the baits of the world. There is the feeling of pain not connected with the baits of the world. There is the feeling of neither pleasure nor pain connected with the baits of the world. There is the feeling of neither pleasure nor pain not connected with the baits of the world. This is called the diversity in feeling. [See The Wings to Awakening, passage §179.]
"And what is the result of feeling? One who feels a feeling produces a corresponding state of existence, on the side of merit or demerit. This is called the result of feeling.
"And what is the cessation of feeling? From the cessation of contact is the cessation of feeling; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the way leading to the cessation of feeling.
"Now when a noble disciple discerns feeling in this way, the cause by which feeling comes into play in this way, the diversity of feeling in this way, the result of feeling in this way, the cessation of feeling in this way, & the path of practice leading to the cessation of feeling in this way, then he discerns this penetrative holy life as the cessation of feeling.
"'Feeling should be known. The cause by which feeling comes into play...The diversity in feeling...The result of feeling...The cessation of feeling...The path of practice for the cessation of feeling should be known.' Thus it has been said, and in reference to this was it said.
[3] "'Perception should be known. The cause by which perception comes into play...The diversity in perception...The result of perception...The cessation of perception...The path of practice for the cessation of perception should be known.' Thus it has been said. In reference to what was it said?
"There are these six kinds of perception (mental labels): the perception of form, the perception of sound, the perception of aroma, the perception of flavor, the perception of tactile sensation, the perception of ideas.
"And what is the cause by which perception comes into play? Contact is the cause by which perception comes into play.
"And what is the diversity in perception? Perception with regard to forms is one thing, perception with regard to sounds is another, perception with regard to aromas is another, perception with regard to flavors is another, perception with regard to tactile sensations is another, perception with regard to ideas is another. This is called the diversity in perception.
"And what is the result of perception? Perception has expression as its result, I tell you. However a person perceives something, that is how he expresses it: 'I have this sort of perception.' This is called the result of perception.
"And what is the cessation of perception? From the cessation of contact is the cessation of perception; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the way leading to the cessation of perception.
"Now when a noble disciple discerns perception in this way, the cause by which perception comes into play in this way, the diversity of perception in this way, the result of perception in this way, the cessation of perception in this way, & the path of practice leading to the cessation of perception in this way, then he discerns this penetrative holy life as the cessation of perception.
"'Perception should be known. The cause by which perception comes into play...The diversity in perception...The result of perception...The cessation of perception...The path of practice for the cessation of perception should be known.' Thus it has been said, and in reference to this was it said.
[4] "'Fermentations should be known. The cause by which fermentations come into play...The diversity in fermentations...The result of fermentations...The cessation of fermentations...The path of practice for the cessation of fermentations should be known.' Thus it has been said. In reference to what was it said?
"There are these three kinds of fermentations: the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance.
"And what is the cause by which fermentations comes into play? Ignorance is the cause by which fermentations comes into play.
"And what is the diversity in fermentations? There are fermentations that lead to hell, those that lead to the animal womb, those that lead to the realm of the hungry shades, those that lead to the human world, those that lead to the world of the devas. This is called the diversity in fermentations.
"And what is the result of fermentations? One who is immersed in ignorance produces a corresponding state of existence, on the side of merit or demerit. This is called the result of fermentations.
"And what is the cessation of fermentations? From the cessation of ignorance is the cessation of fermentations; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the way leading to the cessation of fermentations.
"Now when a noble disciple discerns fermentations in this way, the cause by which fermentations comes into play in this way, the diversity of fermentations in this way, the result of fermentations in this way, the cessation of fermentations in this way, & the path of practice leading to the cessation of fermentations in this way, then he discerns this penetrative holy life as the cessation of fermentations.
"'Fermentations should be known. The cause by which fermentations come into play...The diversity in fermentations...The result of fermentations...The cessation of fermentations...The path of practice for the cessation of fermentations should be known.' Thus it has been said, and in reference to this was it said.
[5] "'Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.' Thus it has been said. In reference to what was it said?
"Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.
"And what is the cause by which kamma comes into play? Contact is the cause by which kamma comes into play.
"And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. This is called the diversity in kamma.
"And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later [in this lifetime], and that which arises following that. This is called the result of kamma.
"And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the path of practice leading to the cessation of kamma.
"Now when a noble disciple discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, & the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.
"'Kamma should be known. The cause by which kamma comes into play...The diversity in kamma...The result of kamma...The cessation of kamma...The path of practice for the cessation of kamma should be known.' Thus it has been said, and in reference to this was it said.
[6] "'Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.' Thus it has been said. In reference to what was it said?
"Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with what is not loved is stress, separation from what is loved is stress, not getting what is wanted is stress. In short, the five aggregates for sustenance are stress.
"And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play.
"And what is the diversity in stress? There is major stress & minor, slowly fading & quickly fading. This is called the diversity in stress.
"And what is the result of stress? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, 'Who knows a way or two to stop this pain?' I tell you, monks, that stress results either in bewilderment or in search. This is called the result of stress.
"And what is the cessation of stress? From the cessation of craving is the cessation of stress; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the path of practice leading to the cessation of stress.
"Now when a noble disciple discerns stress in this way, the cause by which stress comes into play in this way, the diversity of stress in this way, the result of stress in this way, the cessation of stress in this way, & the path of practice leading to the cessation of stress in this way, then he discerns this penetrative holy life as the cessation of stress.
"'Stress should be known. The cause by which stress comes into play...The diversity in stress...The result of stress...The cessation of stress...The path of practice for the cessation of stress should be known.' Thus it has been said, and in reference to this was it said.
"And this is the penetrative explanation that is a Dhamma explanation."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-63.html

AN 6.65

Anguttara Nikaya 6.65
Non-returning
translated by Nyanaponika Thera and Bhikkhu Bodhi

Without having given up six qualities, O monks, one will be incapable of realizing the fruit of non-returning. [69] What six? Lack of faith, lack of moral shame, lack of moral dread, laziness, lack of mindfulness and lack of wisdom. But by giving up these six qualities one will be capable of realizing the fruit of non-returning.
Note:
69. Anagamiphala. The third stage of awakening.

AN 6.66 & 6.76

Anguttara Nikaya 6.66 & 6.76
Arahatship
translated by Nyanaponika Thera and Bhikkhu Bodhi

Without having given up six qualities, O monks, one will be incapable of realizing arahatship. What six?
(AN 6:66) Sloth, torpor, restlessness, worry, lack of faith, and negligence.
(AN 6:76) Conceit, inferiority-conceit, superiority-conceit, self-overrating, obstinacy, and servility.
But by giving up these six qualities one will be capable of realizing arahatship.

AN 6.85

Anguttara Nikaya 6.85
Siti Sutta
Cooled
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"A monk endowed with six qualities is incapable of realizing the unexcelled cooled state. Which six? There is the case where a monk doesn't rein in his mind when it should be reined in. He doesn't exert his mind when it should be exerted. He doesn't gladden his mind when it should be gladdened. He doesn't watch over his mind when it should be watched over. He is intent on what is lowly. And he delights in self-identity. A monk endowed with these six qualities is incapable of realizing the unexcelled cooled state.
"A monk endowed with six qualities is capable of realizing the unexcelled cooled state. Which six? There is the case where a monk reins in his mind when it should be reined in. He exerts his mind when it should be exerted. He gladdens his mind when it should be gladdened. He watches over his mind when it should be watched over. He is intent on what is exquisite. And he delights in Unbinding. A monk endowed with these six qualities is capable of realizing the unexcelled cooled state."
Revised: Sun 13-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-085.html

AN 6.86

Anguttara Nikaya 6.86
Avaranata Sutta
Obstructions
For free distribution only, as a gift of Dhamma

"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma. Which six?
"He is endowed with a (present) kamma obstruction, a defilement obstruction, a result-of-(past)-kamma obstruction; he lacks conviction, has no desire (to listen), and has dull discernment.
"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma. Which six?
"He is not endowed with a (present) kamma obstruction, a defilement obstruction, or a result-of-(past)-kamma obstruction; he has conviction, has the desire (to listen), and is discerning.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-86.html

AN 6.87

Anguttara Nikaya 6.87
Kammavaranata Sutta
Kamma Obstructions
For free distribution only, as a gift of Dhamma

"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma. Which six?
"He has killed his mother; he has killed his father; he has killed an arahant; he has, with corrupt intent, caused the blood of a Tathagata to flow; he has caused a split in the Sangha [see AN 5.129]; or he is a person of dull discernment, slow & dull-witted.
"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma. Which six?
"He has not killed his mother; he has not killed his father; he has not killed an arahant; he has not, with corrupt intent, caused the blood of a Tathagata to flow; he has not caused a split in the Sangha; and he is a discerning person, not slow or dull-witted.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-87.html

AN 6.88

Anguttara Nikaya 6.88
Sussusa Sutta
Listening Well
For free distribution only, as a gift of Dhamma

"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma. Which six?
"When the Doctrine & Discipline declared by the Tathagata is being taught, he does not listen well, does not give ear, does not apply his mind to gnosis, grabs hold of what is worthless, rejects what is worthwhile, and is not endowed with the patience to conform with the teaching.
"Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful mental qualities even when listening to the true Dhamma.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma. Which six?
"When the Doctrine & Discipline declared by the Tathagata is being taught, he listens well, gives ear, applies his mind to gnosis, rejects what is worthless, grabs hold of what is worthwhile, and is endowed with the patience to conform with the teaching.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an6-88.html

AN 6.96

Anguttara Nikaya 6.96
Six Rarities
translated by Nyanaponika Thera and Bhikkhu Bodhi

These six things, O monks, rarely appear in the world: Rare in the world is the appearance of a Tathagata. Rare in the world is the appearance of one who teaches the Dhamma and Discipline proclaimed by the Tathagata. Rare in the world is it to be reborn in the land of the noble ones. Rare in the world is the possession of unimpaired physical and mental faculties. Rare in the world is absence of stupidity and dullness. Rare in the world is a desire for wholesome qualities. [70]
Note:
70. Ariyayatane. A-a: In the mid-country (of India).

AN 6.97

Anguttara Nikaya 6.97
Anisansa Sutta
Rewards
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, there are these six rewards in realizing the fruit of Stream-entry. Which six? One is certain of the true Dhamma. One is not subject to falling back. There is no suffering over what has had a limit placed on it.[1] One is endowed with uncommon knowledge.[2] One rightly sees cause, along with causally-originated phenomena.
"These are the six rewards in realizing the fruit of Stream-entry."
Notes
1. Pariyanta-katassa na dukkham hoti: In other words, one has no regret over the fact that one will experience rebirth only a limited number of times, and that a limit has been placed on the amount of suffering one is still subject to (see SN 13.1 - SN 13.2, SN 13.8). This statement counteracts the notion, sometimes expressed even in Buddhist circles, that a person can get "stuck" in release against his or her will, or that an awakened person might regret putting an end to samsara.
2. According to the Commentary, uncommon knowledge is knowledge in which unawakened people have no share.
Revised: Sun 13-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-097.html

AN 6.98-101

Anguttara Nikaya 6.98-101, combined
Conviction in Conformity with the Dhamma
translated by Nyanaponika Thera and Bhikkhu Bodhi

Truly, O monks, that a monk who considers any formation as permanent; any formation as pleasant; anything as a self; Nibbana as suffering, can have a conviction that conforms with the Dhamma, [72] that cannot be; and that one who is without a conviction that conforms with the Dhamma should enter into the certainty of rightness, that too cannot be; and that one who has not entered into the certainty of rightness should realize the fruits of stream-entry, once-returning, non-returning, or arahatship, that too cannot be. [73]
Notes:
72. Conviction that conforms” (i.e. with Dhamma; anuloma-khanti). Patis II 236 quotes our text in full, followed by a set of questions and answers. Patis A-a says on this passage: “The “conformity’ is that of insight knowledge (vipassanañana) with the supramundane path (lokuttara-magga). The conformity refers to an acceptance (or conviction) of just that. To accept and approve that all formations are impermanent, suffering and non-self—this is the conviction (khanti). The “conforming conviction’ is threefold: (1) as slight (muduka), it extends from the (insight knowledge of) comprehension by groups to the knowledge of rise and fall; (2) as medium (majjhima) it extends from contemplation of dissolution up to the knowledge of equanimity about formations; (3) as strong (tikkha) it is the knowledge of conformity with truth (saccanuloma-ñana).”
73. The “certainty of rightness” (sammatta-niyama) refers, according to Patis-a, to the supramundane path, and in particular to the path of stream-entry. Therefore, because of the certainty of path-assurance (magga-niyama), it is said of the stream-enterer: “He is assured (of the final end of rebirth), bound to (attain) enlightenment” (niyato sambodhi-parayano). The “rightness” refers to one’s assurance of having the right direction, and to the right, i.e. undistorted, view of reality. The “certainty” (niyama) is that this path will immediately yield its fruition (phala) and will finally result in arahatship.
The “group of six” in this text (causing inclusion in this Book of the Sixes) is constituted by the conforming conviction, the certainty of rightness, and the four fruitions of stream-entry, etc.

AN 6.102

Anguttara Nikaya 6.102
Anodhi Sutta
Without Exception (1)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"In seeing six rewards, it's enough motivation for a monk to establish the perception of inconstancy with regard to all fabrications without exception. Which six? 'All fabrications will appear as unstable. My mind will not delight in any world. My mind will rise above every world. My heart will be inclined to Unbinding. My fetters[1] will go to their abandoning. I'll be endowed with the foremost qualities of the contemplative life.'
"In seeing these six rewards, it's enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception."
Note
1. See AN 10.13
Revised: Sun 13-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-102.html

AN 6.103

Anguttara Nikaya 6.103
Anodhi Sutta
Without Exception (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"In seeing six rewards, it's enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? 'The perception of disenchantment[1] will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I'll become one who sees peace in Unbinding. My obsessions[2] will go to their destruction. I'll be one who has completed his task. The Teacher will have been served with good will.'
"In seeing these six rewards, it's enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception."
Notes
1. This reading -- nibbida-sañña -- follows the Burmese edition of the canon. The Thai edition has nibbana-sañña, which does not seem appropriate here.
2. See AN 7.11-AN 7.12.
Revised: Sun 13-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-102.html

AN 6.104

Anguttara Nikaya 6.104
Anodhi Sutta
Without Exception (3)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"In seeing six rewards, it's enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception. Which six? 'I won't be fashioned in connection with any world. My I-making will be stopped. My my-making will be stopped. I'll be endowed with uncommon knowledge.[1] I'll become one who rightly sees cause, along with causally-originated phenomena.'
"In seeing these six rewards, it's enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception."
Note
1. According to the Commentary, uncommon knowledge is knowledge in which unawakened people have no share.
Revised: Sun 13-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-102.html

AN 7.6

Anguttara Nikaya 7.6
Dhana Sutta
Treasure
For free distribution only, as a gift of Dhamma

"Monks, there are these seven treasures. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment.
"And what is the treasure of conviction? There is the case where a noble disciple has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This is called the treasure of conviction.
"And what is the treasure of virtue? There is the case where a noble disciple abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.
"And what is the treasure of conscience? There is the case where a noble disciple feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of conscience.
"And what is the treasure of concern? There is the case where a noble disciple feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of concern.
"And what is the treasure of listening? There is the case where a noble disciple has heard much, has retained what he/she has heard, has stored what he/she has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that -- in their meaning and expression -- proclaim the holy life that is entirely complete and pure: those he/she has listened to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of his/her views. This is called the treasure of listening.
"And what is the treasure of generosity? There is the case of a noble disciple, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity.
"And what is the treasure of discernment? There is the case where a noble disciple is discerning, endowed with discernment of arising & passing away -- noble, penetrating, leading to the right ending of stress. This is called the treasure of discernment." These, monks, are the seven treasures.The treasure of conviction,the treasure of virtue,the treasure of conscience & concern,the treasure of listening, generosity,& discernment as the seventh treasure.Whoever, man or woman, has these treasuresis said not to be poor, has not lived in vain.So conviction & virtue, faith & Dhamma-visionshould be cultivated by the wise,remembering the Buddhas' instruction.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-6.html

AN 7.7

Anguttara Nikaya 7.7
Ugga Sutta
To Ugga
For free distribution only, as a gift of Dhamma

Then Ugga, the king's chief minister, approached the Blessed One and, on arrival, having bowed down, sat down to one side. As he was sitting there, he said to the Blessed One: "It's amazing, lord, & awesome, how prosperous Migara Rohaneyya is, how great his treasures, how great his resources!"
[The Buddha:] "But what is his property, Ugga? What are his great treasures & great resources?"
"One hundred thousand pieces of gold, lord, to say nothing of his silver."
"That is treasure, Ugga. I don't say that it's not. And that treasure is open to fire, floods, kings, thieves, & hateful heirs. But these seven treasures are not open to fire, flood, kings, thieves, or hateful heirs. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment. These, Ugga, are the seven treasures that are not open to fire, flood, kings, thieves, or hateful heirs. The treasure of conviction,the treasure of virtue,the treasure of conscience & concern.The treasure of listening, generosity,& discernment as the seventh treasure.Whoever, man or woman, has these treasures,has great treasure in the worldthat no human or divine being can excel.So conviction & virtue, faith & Dhamma-visionshould be cultivated by the wise,remembering the Buddhas' instruction.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-7.html

AN 7.11

Anguttara Nikaya 7.11
Anusaya Sutta
Obsessions (1)

For free distribution only.

"Monks, there are these seven obsessions.[1] Which seven?
"(1) The obsession of sensual passion.
"(2) The obsession of resistance.
"(3) The obsession of views.
"(4) The obsession of uncertainty.
"(5) The obsession of conceit.
"(6) The obsession of passion for becoming.
"(7) The obsession of ignorance.
"These are the seven obsessions."
--------------------------------------------------------------------------------
Note
1. This term -- anusaya -- is usually translated as "underlying tendency" or "latent tendency." These translations are based on the etymology of the term, which literally means, "to lie down with." However, in actual usage, the related verb (anuseti) means to be obsessed with something, for one's thoughts to return and "lie down with it" over and over again.
--------------------------------------------------------------------------------
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-011.html

AN 7.12

Anguttara Nikaya 7.12
Anusaya Sutta
Obsessions (2)

For free distribution only.

"Monks, with the abandoning & destruction of the seven obsessions, the holy life is fulfilled. Which seven? The obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance. With the abandoning & destruction of these seven obsessions, the holy life is fulfilled.
"When, for a monk, the obsession of sensual passion has been abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising; when, for him, the obsession of resistance... the obsession of views... the obsession of uncertainty... the obsession of conceit... the obsession of passion for becoming... the obsession of ignorance has been abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising: this is called a monk who has cut through craving, has turned away from the fetter, and -- by rightly breaking through conceit -- has put an end to suffering & stress."
--------------------------------------------------------------------------------
See also: SN 12.38
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Revised: Thu 3 October 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-012.html

AN 7.15

Anguttara Nikaya 7.15
Udakupama Sutta
The Water Simile
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, seven types of individuals are to be found existing in the world. Which seven?
"There is the case where an individual sinks down once and stays sunk. There is the case where an individual, on coming to the surface, sinks down again. There is the case where an individual, on coming to the surface, stays there. There is the case where an individual, on coming to the surface, opens his eyes & looks around. There is the case where an individual, on coming to the surface, heads across. There is the case where an individual, on coming to the surface, gains a foothold. Then there is the case where an individual, on coming to the surface, crosses over, reaches the far shore, stands on high ground, a brahman.
"And how does an individual sink down once and stay sunk? There is the case where an individual is endowed with exclusively dark, unskillful qualities. That's how an individual sinks down once and stays sunk.
"And how does an individual, on coming to the surface, sink down again? There is the case where an individual comes to the surface,[seeing,] 'Conviction in skillful qualities is good, conscience is good, concern (over the results of actions) is good, persistence is good, discernment with regard to skillful qualities is good.' But his conviction neither remains nor grows, but simply wanes away. His conscience, his concern, his persistence, his discernment neither remain nor grow, but simply wane away. That's how an individual, on coming to the surface, sinks down again.
"And how does an individual, on coming to the surface, stay there? There is the case where an individual comes to the surface,[seeing,] 'Conviction in skillful qualities is good, conscience is good, concern (over the results of actions) is good, persistence is good, discernment with regard to skillful qualities is good.' His conviction doesn't wane, but instead develops & remains. His conscience, his concern, his persistence, his discernment don't wane, but instead develop & remain. That's how an individual, on coming to the surface, stays there.
"And how does an individual, on coming to the surface, open his eyes & look around? There is the case where an individual comes to the surface,[seeing,] 'Conviction in skillful qualities is good, conscience is good, concern (over the results of actions) is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of [the first] three fetters, he becomes a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening. That's how an individual, on coming to the surface, opens his eyes & looks around.
"And how does an individual, on coming to the surface, head across? There is the case where an individual comes to the surface,[seeing,] 'Conviction in skillful qualities is good, conscience is good, concern (over the results of actions) is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, he becomes a once-returner, who -- on returning only one more time to this world -- will make an ending to stress. That's how an individual, on coming to the surface, heads across.
"And how does an individual, on coming to the surface, gain a foothold? There is the case where an individual comes to the surface,[seeing,] 'Conviction in skillful qualities is good, conscience is good, concern (over the results of actions) is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of the five lower fetters, he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world. That's how an individual, on coming to the surface, gains a foothold.
"And how does an individual, on coming to the surface, cross over, reach the far shore, stand on high ground, a brahman? There is the case where an individual comes to the surface,[seeing,] 'Conviction in skillful qualities is good, conscience is good, concern (over the results of actions) is good, persistence is good, discernment with regard to skillful qualities is good.' With the ending of the mental fermentations, he enters & remains in the fermentation-free awareness-release & discernment-release, having directly known and realized them for himself right in the here & now. That's how an individual, on coming to the surface, crosses over, reaches the far shore, stands on high ground, a brahman.
"These are the seven types of individuals to be found existing in the world."
See also: Iti 69; Snp 5
Revised: Wed 16-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-015.html

AN 7.21

Anguttara Nikaya 7.21
Bhikkhu-aparihaniya Sutta
Conditions for No Decline Among the Monks
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying in Rajagaha, on Vulture Peak Mountain. There he addressed the monks: "Monks, I will teach you the seven conditions that lead to no decline. Listen & pay close attention. I will speak."
"Yes, lord," the monks responded.
The Blessed One said: "And which seven are the conditions that lead to no decline?
[1] "As long as the monks meet often, meet a great deal, their growth can be expected, not their decline.
[2] "As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Sangha business in harmony, their growth can be expected, not their decline.
[3] "As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but practice undertaking the training rules as they have been decreed, their growth can be expected, not their decline.
[4] "As long as the monks honor, respect, venerate, and do homage to the elder monks -- those with seniority who have long been ordained, the fathers of the Sangha, leaders of the Sangha -- regarding them as worth listening to, their growth can be expected, not their decline.
[5] "As long as the monks do not submit to the power of any arisen craving that leads to further becoming, their growth can be expected, not their decline.
[6] "As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline.
[7] "As long as the monks each keep firmly in mind: 'If there are any well-behaved fellow followers of the chaste life who have yet to come, may they come; and may the well-behaved fellow-followers of the chaste life who have come live in comfort,' their growth can be expected, not their decline.
"As long as the monks remain steadfast in these seven conditions, and as long as these seven conditions endure among the monks, the monks' growth can be expected, not their decline."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-21.html

AN 7.35

Anguttara Nikaya 7.35
Mitta Sutta
A Friend
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, a friend endowed with seven qualities is worth associating with. Which seven? He gives what is hard to give. He does what is hard to do. He endures what is hard to endure. He reveals his secrets to you. He keeps your secrets. When misfortunes strike, he doesn't abandon you. When you're down & out, he doesn't look down on you. A friend endowed with these seven qualities is worth associating with."
He gives what is beautiful,
hard to give,
does what is hard to do,
endures painful, ill-spoken words.
His secrets he tells you,
your secrets he keeps.
When misfortunes strike,
he doesn't abandon you;
when you're down & out,
doesn't look down on you.
A person in whom these traits are found,
is a friend to be cultivated
by anyone wanting a friend.
Revised: Wed 16-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-035.html

AN 7.46

Anguttara Nikaya 7.46
Sañña Sutta
Perceptions
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, these seven perceptions, when developed & pursued, are of great fruit, of great benefit. They plunge into the Deathless, have the Deathless as their final end. Which seven? The perception of the unattractive, the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful.
[1] "'The perception of the unattractive, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?
"When a monk's awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock's feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk's awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk's awareness often remains steeped in the perception of the unattractive, his mind inclines to the completion of the sexual act, or if non-loathing takes a stance, then he should realize, 'I have not developed the perception of the unattractive; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.' In that way he is alert there. But if, when a monk's awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, 'I have developed the perception of the unattractive; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.' In that way he is alert there.
"'The perception of the unattractive, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said, and in reference to this was it said.
[2] "'The perception of death, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?
"When a monk's awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock's feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk's awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk's awareness often remains steeped in the perception of death, his mind inclines to fervor for life, or if non-loathing takes a stance, then he should realize, 'I have not developed the perception of death; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.' In that way he is alert there. But if, when a monk's awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, 'I have developed the perception of death; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.' In that way he is alert there.
"'The perception of death, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said, and in reference to this was it said.
[3] "'The perception of loathsomeness in food, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?
"When a monk's awareness often remains steeped in the perception of loathsomeness in food, his mind shrinks away from craving for flavors, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock's feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk's awareness often remains steeped in the perception of loathsomeness in food, his mind shrinks away from craving for flavors, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk's awareness often remains steeped in the perception of loathsomeness in food, his mind inclines to craving for flavors, or if non-loathing takes a stance, then he should realize, 'I have not developed the perception of loathsomeness in food; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.' In that way he is alert there. But if, when a monk's awareness often remains steeped in the perception of loathsomeness in food, his mind shrinks away from craving for flavors, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, 'I have developed the perception of loathsomeness in food; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.' In that way he is alert there.
"'The perception of loathsomeness in food, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said, and in reference to this was it said.
[4] "'The perception of distaste for every world, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?
"When a monk's awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock's feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk's awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk's awareness often remains steeped in the perception of distaste for every world, his mind inclines to worldly embellishments, or if non-loathing takes a stance, then he should realize, 'I have not developed the perception of distaste for every world; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.' In that way he is alert there. But if, when a monk's awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, 'I have developed the perception of distaste for every world; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.' In that way he is alert there.
"'The perception of distaste for every world, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said, and in reference to this was it said.
[5] "'The perception of inconstancy, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?
"When a monk's awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offerings, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock's feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk's awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offering, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk's awareness often remains steeped in the perception of inconstancy, his mind inclines to gains, offering, & fame, or if non-loathing takes a stance, then he should realize, 'I have not developed the perception of inconstancy; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.' In that way he is alert there. But if, when a monk's awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offering, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, 'I have developed the perception of inconstancy; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.' In that way he is alert there.
"'The perception of inconstancy, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said, and in reference to this was it said.
[6] "'The perception of stress in what is inconstant, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?
"When a monk's awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword. If, when a monk's awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is not established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword, then he should realize, 'I have not developed the perception of stress in what is inconstant; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.' In that way he is alert there. But if, when a monk's awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword, then he should realize, 'I have developed the perception of stress in what is inconstant; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.' In that way he is alert there.
"'The perception of stress in what is inconstant, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said, and in reference to this was it said.
[7] "'The perception of not-self in what is stressful, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said. In reference to what was it said?
"When a monk's awareness often remains steeped in the perception of not-self in what is stressful, his heart is devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has transcended pride, is at peace, and is well-released. If, when a monk's awareness often remains steeped in the perception of not-self in what is stressful, his heart is not devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has not transcended pride, is not at peace, and is not well-released, then he should realize, 'I have not developed the perception of not-self in what is stressful; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.' In that way he is alert there. But if, when a monk's awareness often remains steeped in the perception of not-self in what is stressful, his heart is devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has transcended pride, is at peace, and is well-released, then he should realize, 'I have developed the perception of not-self in what is stressful; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.' In that way he is alert there.
"'The perception of not-self in what is stressful, when developed & pursued, is of great fruit, of great benefit. It plunges into the Deathless, has the Deathless as its final end': Thus was it said, and in reference to this was it said.
"Monks, these seven perceptions, when developed & pursued, are of great fruit, of great benefit. They plunge into the Deathless, have the Deathless as their final end."
See also: AN 7.70; AN 9.16; AN 10.60
Revised: Sun 6-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-046.html

AN 7.48

Anguttara Nikaya 7.48
Saññoga Sutta
Bondage
For free distribution only, as a gift of Dhamma

"I will teach you a Dhamma discourse on bondage & lack of bondage. Listen & pay close attention. I will speak."
"Yes, lord," the monks responded.
The Blessed One said: "A woman attends inwardly to her feminine faculties, her feminine gestures, her feminine manners, feminine poise, feminine desires, feminine voice, feminine charms. She is excited by that, delighted by that. Being excited & delighted by that, she attends outwardly to masculine faculties, masculine gestures, masculine manners, masculine poise, masculine desires, masculine voices, masculine charms. She is excited by that, delighted by that. Being excited & delighted by that, she wants to be bonded to what is outside her, wants whatever pleasure & happiness that arise based on that bond. Delighting, caught up in her femininity, a woman goes into bondage with reference to men. This is how a woman does not transcend her femininity.
"A man attends inwardly to his masculine faculties, masculine gestures, masculine manners, masculine poise, masculine desires, masculine voice, masculine charms. He is excited by that, delighted by that. Being excited & delighted by that, he attends outwardly to feminine faculties, feminine gestures, feminine manners, feminine poise, feminine desires, feminine voices, feminine charms. He is excited by that, delighted by that. Being excited & delighted by that, he wants to be bonded to what is outside him, wants whatever pleasure & happiness that arise based on that bond. Delighting, caught up in his masculinity, a man goes into bondage with reference to women. This is how a man does not transcend his masculinity.
"And how is there lack of bondage? A woman does not attend inwardly to her feminine faculties...feminine charms. She is not excited by that, not delighted by that...does not attend outwardly to masculine faculties...masculine charms. She is not excited by that, not delighted by that...does not want to be bonded to what is outside her, does not want whatever pleasure & happiness that arise based on that bond. Not delighting, not caught up in her femininity, a woman does not go into bondage with reference to men. This is how a woman transcends her femininity.
"A man does not attend inwardly to his masculine faculties...masculine charms. He is not excited by that, not delighted by that...does not attend outwardly to feminine faculties...feminine charms. He is not excited by that, not delighted by that...does not want to be bonded to what is outside him, does not want whatever pleasure & happiness that arise based on that bond. Not delighting, not caught up in his masculinity, a man does not go into bondage with reference to women. This is how a man transcends his masculinity.
"This is how there is lack of bondage. And this is the Dhamma discourse on bondage & lack of bondage."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-48.html

AN 7.49

Anguttara Nikaya 7.49
Dana Sutta
Giving
For free distribution only, as a gift of Dhamma

Translator's note: This discourse discusses the motivations one might have for being generous, and rates in ascending order the results that different motivations can lead to. The Commentary notes that the highest motivation, untainted by lower motivations and leading to non-returning, requires a certain level of mastery in concentration and insight in order to be one's genuine motivation for giving.

I have heard than on one occasion the Blessed One was staying in Campa, on the shore of Gaggara Lake. Then a large number of lay followers from Campa went to Ven. Sariputta and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to Ven. Sariputta: "It has been a long time, venerable sir, since we have had a chance to hear a Dhamma talk in the Blessed One's presence. It would be good if we could get to hear a Dhamma talk in the Blessed One's presence."
"Then in that case, my friends, come again on the next Uposatha day, and perhaps you'll get to hear a Dhamma talk in the Blessed One's presence."
"As you say, venerable sir," the lay followers from Campa said to Ven. Sariputta. Rising from their seats, bowing down to him, and then circling him -- keeping him on their right -- they left.
Then, on the following Uposatha day, the lay followers from Campa went to Ven. Sariputta and, on arrival, having bowed down to him, stood to one side. Then Ven. Sariputta, together with the lay followers from Campa, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: "Might there be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?"
"Yes, Sariputta, there would be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit."
"Lord, what is the cause, what is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?"
"Sariputta, there is the case where a person gives a gift seeking his own profit, with a mind attached [to the reward], seeking to store up for himself [with the thought], 'I'll enjoy this after death.' He gives his gift -- food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp -- to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"
"Yes, lord."
"Having given this gift seeking his own profit -- with a mind attached [to the reward], seeking to store up for himself,[with the thought], 'I'll enjoy this after death' -- on the break-up of the body, after death, reappears in the company of the Four Great Kings. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
"Then there is the case a a person who gives a gift not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], 'I'll enjoy this after death.' Instead, he gives a gift with the thought, 'Giving is good.' He gives his gift -- food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp -- to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"
"Yes, lord."
"Having given this gift with the thought, 'Giving is good,' on the break-up of the body, after death, reappears in the company of the Devas of the Thirty-three. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
"Or, instead of thinking, 'Giving is good,' he gives a gift with the thought, 'This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued'...on the break-up of the body, after death, he reappears in the company of the Devas of the Hours. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
"Or, instead...he gives a gift with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off'...on the break-up of the body, after death, he reappears in the company of the Contented Devas. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
"Or, instead...he gives a gift with the thought, 'Just as there were the great sacrifices of the sages of the past -- Atthaka, Vamaka, Vamadeva, Vessamitta, Yamadaggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu -- in the same way will this be my distribution of gifts'...on the break-up of the body, after death, he reappears in the company of the devas who delight in creation. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
"Or, instead...he gives a gift with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise'...on the break-up of the body, after death, he reappears in the company of the devas who have power over the creations of others. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
"Or, instead of thinking, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,' he gives a gift with the thought, 'This is an ornament for the mind, a support for the mind.' He gives his gift -- food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp -- to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?"
"Yes, lord."
"Having given this, not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], 'I'll enjoy this after death,'
" -- nor with the thought, 'Giving is good,'
" -- nor with the thought, 'This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued,'
" -- nor with the thought, 'I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off,' nor with the thought, 'Just as there were the great sacrifices of the sages of the past -- Atthaka, Vamaka, Vamadeva, Vessamitta, Yamadaggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu -- in the same way this will be my distribution of gifts,'
" -- nor with the thought, 'When this gift of mine is given, it makes the mind serene. Gratification & joy arise,'
" -- but with the thought, 'This is an ornament for the mind, a support for the mind' -- on the break-up of the body, after death, he reappears in the company of Brahma's Retinue. Then, having exhausted that action, that power, that status, that sovereignty, he is a non-returner. He does not come back to this world.
"This, Sariputta, is the cause, this is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-49.html

AN 7.51

Anguttara Nikaya 7.51
Avyakata Sutta
Undeclared
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, "Lord, what is the cause, what is the reason, why uncertainty doesn't arise in an instructed disciple of the noble ones over the undeclared issues?"
"Because of the cessation of views, monk, uncertainty doesn't arise in an instructed disciple of the noble ones over the undeclared issues. The view-standpoint, 'The Tathagata exists after death,' the view-standpoint, 'The Tathagata doesn't exist after death,' the view-standpoint, 'The Tathagata both does and doesn't exist after death,' the view-standpoint, 'The Tathagata neither does nor doesn't exist after death': The uninstructed run-of-the-mill person doesn't discern view, doesn't discern the origination of view, doesn't discern the cessation of view, doesn't discern the path of practice leading to the cessation of view, and so for him that view grows. He is not freed from birth, aging, & death; from sorrows, lamentations, pains, distresses, and despairs. He is not freed, I tell you, from suffering & stress. But the instructed disciple of the noble ones discerns view, discerns the origination of view, discerns the cessation of view, discerns the path of practice leading to the cessation of view, and so for him that view ceases. He is freed from birth, aging, & death; from sorrows, lamentations, pains, distresses, and despairs. He is freed, I tell you, from suffering & stress.
"Thus knowing, thus seeing, the instructed disciple of the noble ones doesn't declare that 'The Tathagata exists after death,' doesn't declare that 'The Tathagata doesn't exist after death,' doesn't declare that 'The Tathagata both does and doesn't exist after death,' doesn't declare that 'The Tathagata neither does nor doesn't exist after death.' Thus knowing, thus seeing, he is thus of a nature not to declare the undeclared issues. Thus knowing, thus seeing, he isn't paralyzed, doesn't quake, doesn't shiver or shake over the undeclared issues.
"'The Tathagata exists after death' -- this craving-standpoint, this perception-standpoint, this product of conceiving, this product of elaboration, this clinging-standpoint: That's anguish.[1] 'The Tathagata doesn't exist after death': That's anguish. 'The Tathagata both does and doesn't exist after death': That's anguish. 'The Tathagata neither does nor doesn't exist after death': That's anguish.[2]
The uninstructed run-of-the-mill person doesn't discern anguish, doesn't discern the origination of anguish, doesn't discern the cessation of anguish, doesn't discern the path of practice leading to the cessation of anguish, and so for him that anguish grows. He is not freed from birth, aging, & death; from sorrows, lamentations, pains, distresses, and despairs. He is not freed, I tell you, from suffering & stress. But the instructed disciple of the noble ones discerns anguish, discerns the origination of anguish, discerns the cessation of anguish, discerns the path of practice leading to the cessation of anguish, and so for him that anguish ceases. He is freed from birth, aging, & death; from sorrows, lamentations, pains, distresses, and despairs. He is freed, I tell you, from suffering & stress.
"Thus knowing, thus seeing, the instructed disciple of the noble ones doesn't declare that 'The Tathagata exists after death,' doesn't declare that 'The Tathagata doesn't exist after death,' doesn't declare that 'The Tathagata both does and doesn't after death,' doesn't declare that 'The Tathagata neither does nor doesn't exist after death.' Thus knowing, thus seeing, he is thus of a nature not to declare the undeclared issues. Thus knowing, thus seeing, he isn't paralyzed, doesn't quake, doesn't shiver or shake over the undeclared issues."
Notes
1. "Anguish" here translates vippatisara, which is usually rendered into English as "remorse" or "regret." Here, however, the feeling of vippatisara relates to concerns about the future, rather than the past, and so neither remorse nor regret are appropriate to the context. The anguish alluded to in this passage is based either on the fear that Awakening would entail an end to existence or on the contrary fear that it wouldn't.
2. In some manuscripts, this paragraph runs as follows: "'The Tathagata exists after death' -- this craving-standpoint, this perception- standpoint, this product of conceiving, this product of elaboration, this clinging- standpoint: That's anguish. 'The Tathagata doesn't exist after death'... 'The Tathagata both does and doesn't exist after death'... 'The Tathagata neither does nor doesn't exist after death' -- this craving- standpoint, this perception- standpoint, this product of conceiving, this product of elaboration, this clinging- standpoint: That's anguish.
See also: MN 63; MN 72
Revised: Sun 6-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-051.html

AN 7.56

Anguttara Nikaya 7.56
Kimila Sutta
To Kimila
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying at Kimila, in the Bamboo Grove. Then Ven. Kimila went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One: "What is the cause, lord, what is the reason why, when a Tathagata has become totally unbound (has entered total Nibbana), the true Dhamma does not last a long time?"
"Kimila, there is the case where, when a Tathagata has become totally unbound, the monks, nuns, male lay followers, & female lay followers live without respect, without deference, for the Teacher; live without respect, without deference, for the Dhamma...the Sangha...the Training...concentration...heedfulness; live without respect, without deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does not last a long time."
"And what is the cause, what is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time?"
"Kimila, there is the case where, when a Tathagata has become totally unbound, the monks, nuns, male lay followers, & female lay followers live with respect, with deference, for the Teacher; live with respect, with deference, for the Dhamma...the Sangha...the Training...concentration...heedfulness; live with respect, with deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-56.html

AN 7.58

Anguttara Nikaya 7.58
Capala Sutta
Nodding
For free distribution only, as a gift of Dhamma

Once the Blessed One was living among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. At that time Ven. Maha Moggallana [prior to his Awakening] sat nodding near the village of Kallavalaputta, in Magadha. The Blessed One, with his purified divine eye, surpassing the human, saw Ven. Maha Moggallana as he sat nodding near the village of Kallavalaputta, in Magadha. As soon as he saw this -- just as a strong man might extend his flexed arm or flex his extended arm -- he disappeared from among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt, and re-appeared near the village of Kallavalaputta, in Magadha, right in front of Ven. Maha Moggallana. There he sat down on a prepared seat. As he was sitting there, the Blessed One said to Ven. Maha Moggallana, "Are you nodding, Moggallana? Are you nodding?"
"Yes, lord."
"Well then, Moggallana, whatever perception you have in mind when drowsiness descends on you, don't attend to that perception, don't pursue it. It's possible that by doing this you will shake off your drowsiness.
"But if by doing this you don't shake off your drowsiness, then recall to your awareness the Dhamma as you have heard & memorized it, re-examine it & ponder it over in your mind. It's possible that by doing this you will shake off your drowsiness.
"But if by doing this you don't shake off your drowsiness, then repeat aloud in detail the Dhamma as you have heard & memorized it. It's possible that by doing this you will shake off your drowsiness.
"But if by doing this you don't shake off your drowsiness, then pull both you earlobes and rub your limbs with your hands. It's possible that by doing this you will shake off your drowsiness.
"But if by doing this you don't shake off your drowsiness, then get up from your seat and, after washing your eyes out with water, look around in all directions and upward to the major stars & constellations. It's possible that by doing this you will shake off your drowsiness.
"But if by doing this you don't shake off your drowsiness, then attend to the perception of light, resolve on the perception of daytime,[dwelling] by night as by day, and by day as by night. By means of an awareness thus open & unhampered, develop a brightened mind. It's possible that by doing this you will shake off your drowsiness.
"But if by doing this you don't shake off your drowsiness, then -- percipient of what lies in front & behind -- set a distance to meditate walking back & forth, your senses inwardly immersed, your mind not straying outwards. It's possible that by doing this you will shake off your drowsiness.
"But if by doing this you don't shake off your drowsiness, then -- reclining on your right side -- take up the lion's posture, one foot placed on top of the other, mindful, alert, with your mind set on getting up. As soon as you wake up, get up quickly, with the thought, 'I won't stay indulging in the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.' That is how you should train yourself.
"Furthermore, Moggallana, should you train yourself: 'I will not visit families with my pride [literally, "my trunk" (i.e., a elephant's trunk)] lifted high.' That is how you should train yourself. Among families there are many jobs that have to be done, so that people don't pay attention to a visiting monk. If a monk visits them with his trunk lifted high, the thought will occur to him, 'Now who, I wonder, has caused a split between me and this family? The people seem to have no liking for me.' Getting nothing, he becomes abashed. Abashed, he becomes restless. Restless, he becomes unrestrained. Unrestrained, his mind is far from concentration.
"Furthermore, Moggallana, should you train yourself: 'I will speak no confrontational speech.' That is how you should train yourself. When there is confrontational speech, a lot of discussion can be expected. When there is a lot of discussion, there is restlessness. One who is restless becomes unrestrained. Unrestrained, his mind is far from concentration.
"It's not the case, Moggallana, that I praise association of every sort. But it's not the case that I dispraise association of every sort. I don't praise association with householders and renunciates. But as for dwelling places that are free from noise, free from sound, their atmosphere devoid of people, appropriately secluded for resting undisturbed by human beings: I praise association with dwelling places of this sort."
When this was said, Ven. Moggallana said to the Blessed One: "Briefly, lord, in what respect is a monk released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among human & heavenly beings?"
"There is the case, Moggallana, where a monk has heard,'All things are unworthy of attachment.' Having heard that all things are unworthy of attachment, he fully knows all things. Fully knowing all things, he fully comprehends all things. Fully comprehending all things, then whatever feeling he experiences -- pleasure, pain, neither pleasure nor pain -- he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling. As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by (does not cling to) anything in the world. Unsustained, he is not agitated. Unagitated, he is unbound right within. He discerns: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"It is in this respect, Moggallana, that a monk, in brief, is released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among human & heavenly beings."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-58.html

AN 7.59

Anguttara Nikaya 7.59
Seven Kinds of Wives
translated by Nyanaponika Thera and Bhikkhu Bodhi

On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s monastery. In the morning the Blessed One dressed, took his bowl and robe, and went to Anathapindika’s house, where he sat down in a seat prepared for him. On that occasion people in the house were making an uproar and a racket. The householder Anathapindika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Why are people in your house making this uproar and racket, householder? One would think they were fishermen making a haul of fish.”
“That, Lord, is our daughter-in-law Sujata. She is rich and has been brought here from a rich family. She does not obey her father-in-law and mother-in-law, nor her husband. She does not even honour, respect, esteem and venerate the Blessed One.”
Then the Blessed One called the daughter-in-law Sujata, saying, “Come, Sujata.”
“Yes, Lord,” she replied, and she went to the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to her: “There are these seven kinds of wives, Sujata. What seven? One like a slayer, one like a thief, one like a tyrant, one like a mother, one like a sister, one like a friend, and one like a handmaid. These are the seven kinds of wives. Now which of these seven are you?”
“I do not understand in detail the meaning of the Blessed One’s brief statement. It would be good, Lord, if the Blessed One would teach me the Dhamma in such a way that I might understand the meaning in detail.”
“Then listen, Sujata, and attend carefully. I will speak.”
“Yes, Lord,” the daughter-in-law Sujata replied. The Blessed One said this:
With hateful mind, cold and heartless,
Lusting for others, despising her husband;
Who seeks to kill the one who bought her—
Such a wife is called a slayer.
When her husband acquires wealth
By his craft or trade or farm work,
She tries to filch a little for herself—
Such a wife is called a thief.
The slothful glutton, bent on idling,
Harsh, fierce, rough in speech,
A woman who bullies her own supporter—
Such a wife is called a tyrant.
One who is always helpful and kind,
Who guards her husband as a mother her son,
Who carefully protects the wealth he earns—
Such a wife is called a mother.
She who holds her husband in high regard
As younger sister holds the elder born,
Who humbly submits to her husband’s will—
Such a wife is called a sister.
One who rejoices at her husband’s sight
As one friend might welcome another,
Well raised, virtuous, devoted –
Such a wife is called a friend.
One without anger, afraid of punishment,
Who bears with her husband free of hate,
Who humbly submits to her husband’s will—
Such a wife is called a handmaid. [86]
The types of wives here called a slayer,
A thief, and the wife like a tyrant,
These kinds of wives, with the body’s breakup,
Will be reborn deep in hell.
But wives like mother, sister, friend,
And the wife called a handmaid,
Steady in virtue, long restrained,
With the body’s breakup go to heaven.
“These, Sujata, are the seven kinds of wives. Now which of these are you?”
“Beginning today, Lord, you should consider me a wife who is like a handmaid.”
Note:
86. Dasi is, literally, a female slave. Fortunately in Buddhist cultures the preceding three models of wifeship have prevailed, and we might understand the praise of the “slavelike” wife here to serve merely a rhetorical purpose.

AN 7.60

Anguttara Nikaya 7.60
Kodhana Sutta
An Angry Person
For free distribution only, as a gift of Dhamma

"These seven things -- pleasing to an enemy, bringing about an enemy's aim -- come to a man or woman who is angry. Which seven?
"There is the case where an enemy wishes of an enemy, 'O, may this person be ugly!' Why is that? An enemy is not pleased with an enemy's good looks. Now, when a person is angry -- overcome with anger, oppressed with anger -- then regardless of the fact that he may be well-bathed, well-anointed, dressed in white clothes, his hair & beard neatly trimmed, he is ugly nevertheless, all because he is overcome with anger. This is the first thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry.
"Furthermore, an enemy wishes of an enemy, 'O, may this person sleep badly!' Why is that? An enemy is not pleased with an enemy's restful sleep. Now, when a person is angry -- overcome with anger, oppressed with anger -- then regardless of the fact that he sleeps on a bed spread with a white blanket, spread with a woolen coverlet, spread with a flower-embroidered bedspread, covered with a rug of deerskins, with a canopy overhead, or on a sofa with red cushions at either end, he sleeps badly nevertheless, all because he is overcome with anger. This is the second thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry.
"Furthermore, an enemy wishes of an enemy, 'O, may this person not profit!' Why is that? An enemy is not pleased with an enemy's profits. Now, when a person is angry -- overcome with anger, oppressed with anger -- then even when he suffers a loss, he thinks, 'I've gained a profit'; and even when he gains a profit, he thinks, 'I've suffered a loss.' When he has grabbed hold of these ideas that work in mutual opposition [to the truth], they lead to his long-term suffering & loss, all because he is overcome with anger. This is the third thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry.
"Furthermore, an enemy wishes of an enemy, 'O, may this person not have any wealth!' Why is that? An enemy is not pleased with an enemy's wealth. Now, when a person is angry -- overcome with anger, oppressed with anger -- then whatever wealth he has, earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow -- righteous wealth righteously gained -- the king orders it sent to the royal treasury [in payment of fines levied for his behavior] all because he is overcome with anger. This is the fourth thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry.
"Furthermore, an enemy wishes of an enemy, 'O, may this person not have any reputation!' Why is that? An enemy is not pleased with an enemy's reputation. Now, when a person is angry -- overcome with anger, oppressed with anger -- whatever reputation he has gained from being heedful, it falls away, all because he is overcome with anger. This is the fifth thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry.
"Furthermore, an enemy wishes of an enemy, 'O, may this person not have any friends!' Why is that? An enemy is not pleased with an enemy's having friends. Now, when a person is angry -- overcome with anger, oppressed with anger -- his friends, companions, & relatives will avoid him from afar, all because he is overcome with anger. This is the sixth thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry.
"Furthermore, an enemy wishes of an enemy, 'O, may this person, on the break-up of the body, after death, reappear in the plane of deprivation, the bad bourn, the lower realms, in hell!' Why is that? An enemy is not pleased with an enemy's going to heaven. Now, when a person is angry -- overcome with anger, oppressed with anger -- he engages in misconduct with the body, misconduct with speech, misconduct with the mind. Having engaged in misconduct with the body, misconduct with speech, misconduct with the mind, then -- on the break-up of the body, after death -- he reappears in the plane of deprivation, the bad bourn, the lower realms, in hell, all because he was overcome with anger. This is the seventh thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry.
"These are the seven things -- pleasing to an enemy, bringing about an enemy's aim -- that come to a man or woman who is angry." An angry person is ugly & sleeps poorly.Gaining a profit, he turns it into a loss,having done damage with word & deed.A person overwhelmed with anger    destroys his wealth.Maddened with anger,    he destroys his status.Relatives, friends, & colleagues avoid him.    Anger brings loss.    Anger inflames the mind.He doesn't realizethat his danger is born from within.    An angry person doesn't know his own benefit.    An angry person doesn't see the Dhamma.A man conquered by anger is in a mass of darkness.He takes pleasure in bad deeds as if they were good,but later, when his anger is gone,he suffers as if burned with fire.He is spoiled, blotted out,like fire enveloped in smoke.
When anger spreads,when a man becomes angry,he has no shame, no fear of evil,is not respectful in speech.For a person overcome with anger,nothing gives light.
I'll list the deeds that bring remorse,that are far from the teachings.    Listen!An angry person     kills his father,        kills his mother,        kills Brahmins        & people run-of-the-mill.It's because of a mother's devotionthat one sees the world,yet an angry run-of-the-mill personcan kill this giver of life.Like oneself, all beings hold themselves most dear,yet an angry person, deranged,can kill himself in many ways:with a sword, taking poison,hanging himself by a rope in a mountain glen,
Doing these deedsthat kill beings and do violence to himself,the angry person doesn't realize that he's ruined.
This snare of Mara, in the form of anger,dwelling in the cave of the heart:cut it out with self-control,discernment, persistence, right view.The wise man would cut outeach & every form of unskillfulness.Train yourselves:'May we not be blotted out.'
Free from anger & untroubled,free from greed, without longing,tamed, your anger abandoned,free from fermentation,    you will be unbound.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-60.html

AN 7.63

Anguttara Nikaya 7.63
Nagara Sutta
The Fortress
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, when a royal frontier fortress is well provided with the seven requisites of a fortress, and can obtain at will -- without difficulty, without trouble -- the four types of food, then it is said to be a royal frontier fortress that can't be undone by external foes or duplicitous allies.
"And with which seven requisites of a fortress is it well provided?
"There is the case where a royal frontier fortress has a foundation post -- deeply rooted, well embedded, immovable, & unshakable. With this first requisite of a fortress it is well provided for the protection of those within and to ward off those without.
"Furthermore, the royal frontier fortress has a moat, both deep & wide. With this second requisite of a fortress it is well provided for the protection of those within and to ward off those without.
"Furthermore, the royal frontier fortress has an encircling road, both high & wide. With this third requisite of a fortress it is well provided for the protection of those within and to ward off those without.
"Furthermore, in the royal frontier fortress many weapons are stored, both arrows & things to be hurled. With this fourth requisite of a fortress it is well provided for the protection of those within and to ward off those without.
"Furthermore, the royal frontier fortress has a large army stationed within -- elephant soldiers, cavalry, charioteers, bowmen, standard-bearers, billeting officers, soldiers of the supply corps, noted princes, commando heroes, infantry, & slaves. With this fifth requisite of a fortress it is well provided for the protection of those within and to ward off those without.
"Furthermore, the royal frontier fortress has a gate-keeper -- wise, experienced, intelligent -- to keep out those he doesn't know and to let in those he does. With this sixth requisite of a fortress it is well provided for the protection of those within and to ward off those without.
"Furthermore, the royal frontier fortress has ramparts: high & thick & completely covered with plaster. With this seventh requisite of a fortress it is well provided for the protection of those within and to ward off those without.
"These are the seven requisites of a fortress with which it is well provided.
"And which are the four types of food that it can obtain at will, without difficulty, without trouble?
"There is the case where the royal frontier fortress has large stores of grass, timber & water for the delight, convenience, & comfort of those within, and to ward off those without. Furthermore, it has large stores of rice & barley for the delight, convenience, & comfort of those within, and to ward off those without. Furthermore, it has large stores of sesame, green gram, & other beans for the delight, convenience, & comfort of those within, and to ward off those without. Furthermore, it has large stores of tonics -- ghee, fresh butter, oil, honey, molasses, & salt -- for the delight, convenience, & comfort of those within, and to ward off those without. These are the four types of food it can obtain at will, without difficulty, without trouble.
"When a royal frontier fortress is well provided with these seven requisites of a fortress, and can obtain at will -- without difficulty, without trouble -- these four types of food, then it is said to be a royal frontier fortress that can't be undone by external foes or duplicitous allies.
"In the same way, monks, when a disciple of the noble ones is endowed with seven true qualities (saddhamma) and can obtain at will -- without difficulty, without trouble -- the four jhanas, heightened mental states that provide a pleasant abiding in the here-&-now, he is said to be a disciple of the noble ones who can't be undone by Mara, can't be undone by the Evil One.
"Now, with which seven true qualities is he endowed?
"Just as the royal frontier fortress has a foundation post -- deeply rooted, well embedded, immovable, & unshakable -- for the protection of those within and to ward off those without; in the same way a disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed.' With conviction as his foundation post, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this first true quality is he endowed.
"Just as the royal frontier fortress has a moat, both deep & wide, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has a sense of shame. He feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. He feels shame at falling into evil, unskillful actions. With shame as his moat, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this second true quality is he endowed.
"Just as the royal frontier fortress has an encircling road, both high & wide, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has a sense of concern. He feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. He feels concern at falling into evil, unskillful actions. With concern as his encircling road, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this third true quality is he endowed.
"Just as the royal frontier fortress has many weapons stored, both arrows & things to be hurled, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that -- in their meaning & expression -- proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views. With learning as his weapons, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this fourth true quality is he endowed.
"Just as the royal frontier fortress has a large army stationed within -- elephant soldiers, cavalry, charioteers, bowmen, standard-bearers, billeting officers, soldiers of the supply corps, noted princes, commando heroes, infantry, & slaves -- for the protection of those within and to ward off those without; in the same way a disciple of the noble ones keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. With persistence as his army, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this fifth true quality is he endowed.
"Just as the royal frontier fortress has a gate-keeper -- wise, experienced, intelligent -- to keep out those he doesn't know and to let in those he does, for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. With mindfulness as his gate-keeper, the disciple of the ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this sixth true quality is he endowed.
"Just as the royal frontier fortress has ramparts -- high & thick & completely covered with plaster -- for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is discerning, endowed with discernment leading to the arising of the goal -- noble, penetrating, leading to the right ending of stress. With discernment as his covering of plaster, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this seventh true quality is he endowed.
"These are the seven true qualities with which he is endowed.
"And which are the four jhanas -- heightened mental states that provide a pleasant abiding in the here-&-now -- that he can obtain at will, without difficulty, without trouble?
Just as a royal frontier fortress has large stores of grass, timber & water for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, quite withdrawn from sensual pleasures, withdrawn from unskillful qualities, enters & remains in the first jhana -- rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation -- for his own delight, convenience, & comfort, and to alight on Unbinding.
Just as a royal frontier fortress has large stores of rice & barley for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the stilling of directed thought & evaluation, enters & remains in the second jhana -- rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance -- for his own delight, convenience, & comfort, and to alight on Unbinding.
Just as a royal frontier fortress has large stores of sesame, green gram, & other beans for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the fading of rapture, remains in equanimity, mindful & alert, is physically sensitive to pleasure, and enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding,' for his own delight, convenience, & comfort, and to alight on Unbinding...
Just as a royal frontier fortress has large stores of tonics -- ghee, fresh butter, oil, honey, molasses, & salt -- for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the abandoning of pleasure & stress, as with the earlier disappearance of elation & distress, enters & remains in the fourth jhana -- purity of equanimity & mindfulness, neither-pleasure-nor-pain -- for his own delight, convenience, & comfort, and to alight on Unbinding.
"These are the four jhanas -- heightened mental states that provide a pleasant abiding in the here-&-now -- that he can obtain at will, without difficulty, without trouble.
"When a disciple of the noble ones is endowed with these seven true qualities and can obtain at will -- without difficulty, without trouble -- these four jhanas, heightened mental states that provide a pleasant abiding in the here-&-now, he is said to be a disciple of the noble ones who can't be undone by Mara, can't be undone by the Evil One."
Revised: Wed 16-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-063.html

AN 7.64

Anguttara Nikaya 7.64
Dhammaññu Sutta
One With a Sense of Dhamma
For free distribution only, as a gift of Dhamma

"A monk endowed with these seven qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world. Which seven? There is the case where a monk is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, a sense of time, a sense of social gatherings, & a sense of distinctions among individuals.
"And how is a monk one with a sense of Dhamma? There is the case where a monk knows the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha's teachings]. If he didn't know the Dhamma -- dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions -- he wouldn't be said to be one with a sense of Dhamma. So it's because he does know the Dhamma -- dialogues...question & answer sessions -- that he is said to be one with a sense of Dhamma. This is one with a sense of Dhamma.
"And how is a monk one with a sense of meaning? There is the case where a monk knows the meaning of this & that statement -- 'This is the meaning of that statement; that is the meaning of this.' If he didn't know the meaning of this & that statement -- 'This is the meaning of that statement; that is the meaning of this' -- he wouldn't be said to be one with a sense of meaning. So it's because he does know the meaning of this & that statement -- 'This is the meaning of that statement; that is the meaning of this' -- that he is said to be one with a sense of meaning. This is one with a sense of Dhamma & a sense of meaning.
"And how is a monk one with a sense of himself? There is the case where a monk knows himself: 'This is how far I have come in conviction, virtue, learning, liberality, discernment, quick-wittedness.' If he didn't know himself -- 'This is how far I have come in conviction, virtue, learning, liberality, discernment, quick-wittedness' -- he wouldn't be said to be one with a sense of himself. So it's because he does know himself -- 'This is how far I have come in conviction, virtue, learning, liberality, discernment, quick-wittedness' -- that he is said to be one with a sense of himself. This is one with a sense of Dhamma, a sense of meaning, & a sense of himself.
"And how is a monk one with a sense of moderation? There is the case where a monk knows moderation in accepting robes, almsfood, lodgings, & medicinal requisites for curing the sick. If he didn't know moderation in accepting robes, almsfood, lodgings, & medicinal requisites for curing the sick, he wouldn't be said to be one with a sense of moderation. So it's because he does know moderation in accepting robes, almsfood, lodgings, & medicinal requisites for curing the sick, that he is said to be one with a sense of moderation. This is one with a sense of Dhamma, a sense of meaning, a sense of himself, & a sense of moderation.
"And how is a monk one with a sense of time? There is the case where a monk knows the time: 'This is the time for recitation; this, the time for questioning; this, the time for making an effort [in meditation]; this, the time for seclusion.' If he didn't know the time -- 'This is the time for recitation; this, the time for questioning; this, the time for making an effort; this, the time for seclusion' -- he wouldn't be said to be one with a sense of time. So it's because he does know the time -- 'This is the time for recitation; this, the time for questioning; this, the time for making an effort; this, the time for seclusion' -- that he is said to be one with a sense of time. This is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, & a sense of time.
"And how is a monk one with a sense of social gatherings? There is the case where a monk knows his social gathering: 'This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way.' If he didn't know his social gathering -- 'This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way' -- he wouldn't be said to be one with a sense of social gatherings. So it's because he does know his social gathering -- 'This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way' -- that he is said to be one with a sense of social gatherings. This is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, a sense of time, & a sense of social gatherings.
"And how is a monk one with a sense of distinctions among individuals? There is the case where people are known to monk in terms of two categories.
"Of two people -- one who wants to see noble ones and one who doesn't -- the one who doesn't want to see noble ones is to be criticized for that reason, the one who does want to see noble ones is, for that reason, to be praised.
"Of two people who want to see noble ones -- one who wants to hear the true Dhamma and one who doesn't -- the one who doesn't want to hear the true Dhamma is to be criticized for that reason, the one who does want to hear the true Dhamma is, for that reason, to be praised.
"Of two people who want to hear the true Dhamma -- one who listens with an attentive ear and one who listens without an attentive ear -- the one who listens without an attentive ear is to be criticized for that reason, the one who listens with an attentive ear is, for that reason, to be praised.
"Of two people who listen with an attentive ear -- one who, having listened to the Dhamma, remembers it, and one who doesn't -- the one who, having listened to the Dhamma, doesn't remember it is to be criticized for that reason, the one who, having listened to the Dhamma, does remember the Dhamma is, for that reason, to be praised.
"Of two people who, having listened to the Dhamma, remember it -- one who explores the meaning of the Dhamma he has remembered and one who doesn't -- the one who doesn't explore the meaning of the Dhamma he has remembered is to be criticized for that reason, the one who does explore the meaning of the Dhamma he has remembered is, for that reason, to be praised.
"Of two people who explore the meaning of the Dhamma they have remembered -- one who practices the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning, and one who doesn't -- the one who doesn't practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning, is to be criticized for that reason, the one who does practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning is, for that reason, to be praised.
"Of two people who practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning -- one who practices for both his own benefit and that of others, and one who practices for his own benefit but not that of others -- the one who practices for his own benefit but not that of others is to be criticized for that reason, the one who practices for both his own benefit and that of others is, for that reason, to be praised.
"This is how people are known to a monk in terms of two categories. And this is how a monk is one with a sense of distinctions among individuals.
"A monk endowed with these seven qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an7-64.html

AN 7.67

Anguttara Nikaya 7.67
Mental Development
translated by Nyanaponika Thera and Bhikkhu Bodhi

Monks, although a monk who does not apply himself to the meditative development of his mind [87] may wish, “Oh, that my mind might be freed from the taints by non-clinging!,” yet his mind will not be freed. For what reason? “Because he has not developed his mind,” one has to say. Not developed it in what? In the four foundations of mindfulness, the four right kinds of striving, the four bases of success, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment and the Noble Eightfold Path. [88]
Suppose, monks, a hen has eight, ten or twelve eggs, but she does not sit on them sufficiently long and they are not well warmed, not developed enough for hatching. Alhough that hen may wish, “Oh, that my chicks might break the egg shells with their claws and beaks and emerge safely!,” yet these chicks will not be able to do so. For what reason? Because the hen did not sit on the eggs sufficiently long, so that they are not well warmed and developed enough for hatching. Similarly is it with a monk who has not applied himself to the meditative development of his mind.
If, however, a monk has applied himself to the meditative development of his mind, even if he should not wish, “Oh, that my mind might be freed from the taints by non-clinging!,” still his mind will be freed. For what reason? “Because he has developed his mind,” one has to say. Developed it in what? In the four foundations of mindfulness, the four right efforts, the four bases of success, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment and the Noble Eightfold Path.
Suppose, monks, a hen has eight, ten or twelve eggs, and she has sat on them sufficiently long, so that they are well warmed and developed enough for hatching. Even if that hen did not wish, “Oh, that my chickens might break the egg shells with their claws and beaks and emerge safely!,” still the chicks will break through the shells and emerge safely. For what reason? Because the hen sat on the eggs sufficiently long, so that they are well warmed and developed enough for hatching. Similarly is it with a monk who has applied himself to the meditative development of his mind.
Suppose, monks, a carpenter has an axe and its handle shows the marks of his fingers and thumb. He will not know that so much of the handle has worn away today, so much yesterday and so much at other times; but he will just know of what is wasted that it has worn away. It is similar with a monk who applies himself to the meditative development of his mind: though he has no knowledge that so much of the taints has worn away today, so much yesterday and so much at other times, yet he knows of what is wasted that it is worn away.
Or suppose, monks, an ocean-going boat rigged with ropes, having been exposed to the water for six months, has been dragged to the shore for the winter. Then the ropes that had been affected by wind and sun, when soaked by the monsoon rains, will easily go to waste and rot away. It is similar with a monk who applies himself to the meditative development of his mind: his fetters will easily be loosened and rot away.
Notes:
87. The term “bhavana” (lit.: making become), usually translated “meditation,” is not restricted to methodical exercises in mental concentration but comprises the entire field of mental training.
88. These seven sets make up the thirty-seven aids to enlightenment (bodhipakkhiya dhamma). The four foundations of mindfulness (satipatthana) are: mindful contemplation of the body, feelings, mind states and mental phenomena (see SN 47). The four right kinds of striving (sammappadhana) are enumerated in AN 5.15, n.10 (SN 49). The four bases of success (iddhipada) are four factors—desire, energy, mind and investigation—employed in conjunction with volitional effort as vehicles for mastering concentration (SN 51). The five faculties (indriya) are the faculties of faith, energy, mindfulness, concentration, and wisdom (SN Ch. 48). The five powers (bala) are identical with the faculties, but viewed as forces overcoming opposition rather than as agents of control (SN 50). The seven factors of enlightenment (bojjhanga) are mindfulness, investigation of phenomena, energy, rapture, serenity, concentration, and equanimity (SN 46). The Noble Eightfold Path consists of the eight kinds of rightness, enumerated in AN 3.61 and AN 6.63.

AN 7.68

Anguttara Nikaya 7.68
Aggikkhandopama Sutta
The Mass of Fire Comparison

Translated from the Pali by the Yahoo! Pali Group[1]
For free distribution only.

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Translators' note: In this sutta, from the Anguttara Nikaya's Book of the Sevens, the Buddha compares seven pairs of situations a monk might hypothetically face and asks the monks to choose which of each pair is the better. While listening to the Buddha's explanations of the correct choice in each case, sixty monks become enlightened -- another instance of enlightenment directly from hearing a talk by the Buddha.
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Thus have I heard. Once the Blessed One was wandering among the Kosala people together with a large company of monks. Entering a major path, the Blessed One saw in a certain spot a great mass of fire, burning, blazing, glowing. After seeing it and stepping down from the path he sat on the appointed seat at the root of a tree. After sitting down the Blessed One said to the monks: "Do you see, monks, that great mass of fire, burning, blazing, glowing?" -- "Yes, venerable Sir."
[1] "What do you think, monks? Which would in fact be the better? Embracing that great mass of fire, burning, blazing, glowing, and sitting or lying down close to it? Or, embracing a kshatriya or brahman or householder woman with young and tender hands and feet, and sitting or lying down close to her?" -- "This, venerable Sir, would surely be the better: Embracing a kshatriya or brahman or householder woman with young and tender hands and feet, and sitting or lying down close to her. For it would be painful, venerable Sir, to embrace that great, burning, blazing, glowing mass of fire, and sit or lie down close to it."
"Let me tell you, monks, let me explain to you, monks, that this would surely be the better for one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness who acts in an underhand manner, who pretends to be a recluse yet is not a recluse, who pretends to lead the holy life yet does not lead the holy life, an inwardly-putrid, impure-natured one: Embracing that great mass of fire, burning, blazing, glowing, and sitting or lying down close to it. What is the reason for this? Because on account of that, monks, he would go to death, or to a pain like that of death, but he would not, on account of that, on the break-up of the body after death be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory."
"But, monks, if one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness who acts in an underhand manner, who pretends to be a recluse yet is not a recluse, who pretends to lead the holy life yet does not lead the holy life, an inwardly-putrid, impure-natured one, were to embrace a kshatriya or brahman or householder woman with young and tender hands and feet, and sit or lie down close to her -- for him, monks, there would be a long period of harm and suffering, and on the break-up of the body after death he would be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory."
[2] "What do you think, monks? Which would in fact be the better? If a strong man, having twisted a firm horse-hair rope around both calves, were to rub, so that the rope cut the skin, and having cut the skin it cut the under-skin, and having cut the under-skin it cut the flesh, and having cut the flesh it cut the sinew, and having cut the sinew it cut the bone, and having cut the bone it left the marrow exposed? Or, to derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders?" -- "This, venerable Sir, is surely the better: To derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders. For it would be painful, venerable Sir, if a strong man, having twisted a firm hair-rope around both calves, were to rub, so that the rope cut the skin and so on until it left the marrow exposed."
"Let me tell you, monks, let me explain to you, monks, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having twisted a firm horse-hair rope around both calves, were to rub, so that the rope cut the skin and so on until it left the marrow exposed. What is the reason for this? Because on account of that, monks, he would go to death, or to a pain like that of death, but on account of that he would not, on the break-up of the body after death, be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory."
"But, monks, if one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness, an impure-natured one, were to derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders -- for him, monks, there would be a long period of harm and suffering, and on the break-up of the body after death he would be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory."
[3] "What do you think, monks? Which would in fact be the better? If a strong man were to strike the nether-quarters with a sharp, oil-cleaned sword? Or, to derive enjoyment when rich kshatriyas, brahmans, or householders press the palms together in prayer?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man were to strike the nether-quarters with a sharp, oil-cleaned sword."
[4] "What do you think, monks? Which would in fact be the better? If a strong man were to wrap the body with a red-hot sheet of iron, burning, blazing, glowing? Or, to derive enjoyment from the robes given in faith by rich kshatriyas, brahmans, or householders?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man were to wrap the body with a red-hot sheet of iron."
[5] "What do you think, monks? Which would in fact be the better? If a strong man, having opened the mouth with a red-hot iron spike, were to hurl into the mouth a red-hot iron ball, burning, blazing, glowing, so that one's lips would burn, then the mouth would burn, then the tongue would burn, then the throat would burn, then the chest would burn, and when it was received by the lower intestine, it would be expelled from the lower part of the body? Or, to derive enjoyment from the food received on alms-round and given in faith by rich kshatriyas, brahmans, or householders?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having opened the mouth with a red-hot iron spike were to hurl into the mouth a red-hot iron ball."
[6] "What do you think, monks? Which would in fact be the better? If a strong man, having gripped the head or shoulder, were to force one sit or lie on a red-hot iron bed or chair? Or, to derive enjoyment from a chair given in faith by rich kshatriyas, or brahmans, or householders?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having gripped the head or shoulder, were to force one sit or lie on a red-hot iron bed or chair."
[7] "What do you think, monks? Which would in fact be the better? If a strong man, having gripped one, heels up, head down, were to force one down into a red-hot iron cauldron, burning, blazing, glowing, and where there is boiling scum on top, he were to go once up, once down, and then once sideways? Or, to derive enjoyment from an abode given in faith by rich kshatriyas, or brahmans, or householders?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having gripped one, heels up, head down, were to force one down into a red-hot iron cauldron."
"Because of what I have said here, monks, you should train yourselves such that the gifts of those whose requisites we use -- the robes, alms-bowl, chair, bed, and medicine as a support when sick -- will have great fruits, great merits [for the people who give them], and our going forth will not be in vain, will be fruitful, will have a result. Thus should you train yourselves, thoroughly seeing that for your own benefit, monks, it is right to strive with heedfulness; thoroughly seeing that for the benefit of others, monks, it is right to strive with heedfulness; and thoroughly seeing that for the benefit of both, monks, it is right to strive with heedfulness."
Thus spoke the Blessed One. And while this explanation was being delivered, hot blood rose out of the mouths of sixty monks; another sixty monks abandoned the training and returned to the lower life, saying, "It is too difficult to do, Blessed One, it is too difficult to do;" while the minds of another sixty monks abandoned clinging and were liberated from the sava-s.
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Note
1. Submitted by Derek Cameron. For information about the Yahoo! Pali Group, see » http://groups.yahoo.com/group/Pali
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Revised: Tue 12 November 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-068.html

AN 7.70

Anguttara Nikaya 7.70
Arakenanusasani Sutta
Araka's Teaching
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Once, monks, there was a teacher named Araka, a sectarian leader who was free of passion for sensual pleasures. He had many hundreds of students and he taught them the Dhamma in this way: 'Next to nothing, brahmans, is the life of human beings -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a dewdrop on the tip of a blade of grass quickly vanishes with the rising of the sun and does not stay long, in the same way, brahmans, the life of human beings is like a dewdrop -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as when the rain-devas send rain in fat drops, and a bubble on the water quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a water bubble -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a line drawn in the water with a stick quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a line drawn in the water with a stick -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a river flowing down from the mountains, going far, its current swift, carrying everything with it, so that there is not a moment, an instant, a second where it stands still, but instead it goes & rushes & flows, in the same way, brahmans, the life of human beings is like a river flowing down from the mountains -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a strong man forming a drop of spit on the tip of his tongue would spit it out with little effort, in the same way, brahmans, the life of human beings is like a drop of spit -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a sliver of meat thrown into an iron pan heated all day quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a sliver of meat -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.
"'Just as a cow to be slaughtered being led to the slaughterhouse, with every step of its foot closer to its slaughtering, closer to death, in the same way, brahmans, the life of human beings is like a cow to be slaughtered -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.'
"Now at that time, monks, the human life span was 60,000 years, with girls marriageable at 500. And at that time there were [only] six afflictions: cold, heat, hunger, thirst, defecation, & urination. Yet even though people were so long-lived, long-lasting, with so few afflictions, that teacher Araka taught the Dhamma to his disciples in this way: 'Next to nothing, brahmans, is the life of human beings -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.'
"At present, monks, one speaking rightly would say, 'Next to nothing is the life of human beings -- limited, trifling, of much stress & many despairs. One should touch this [truth] like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.' At present, monks, one who lives a long time is 100 years old or a little bit more. Living 100 years, one lives for 300 seasons: 100 seasons of cold, 100 seasons of heat, 100 seasons of rain. Living for 300 seasons, one lives for 1,200 months: 400 months of cold, 400 months of heat, 400 months of rain. Living for 1,200 months, one lives for 2,400 fortnights: 800 fortnights of cold, 800 fortnights of heat, 800 fortnights of rain. Living for 2,400 fortnights, one lives for 36,000 days: 12,000 days of cold, 12,000 days of heat, 12,000 days of rain. Living for 36,000 days, one eats 72,000 meals: 24,000 meals in the cold, 24,000 meals in the heat, 24,000 meals in the rain -- counting the taking of mother's milk and obstacles to eating. These are the obstacles to eating: when one doesn't eat while angered, when one doesn't eat while suffering or stressed, when one doesn't eat while sick, when one doesn't eat on the observance (uposatha) day, when one doesn't eat while poor.
"Thus, monks, I have reckoned the life of a person living for 100 years: I have reckoned the life span, reckoned the seasons, reckoned the years,[1] reckoned the months, reckoned the fortnights, reckoned the nights, reckoned the days, reckoned the meals, reckoned the obstacles to eating. Whatever a teacher should do -- seeking the welfare of his disciples, out of sympathy for them -- that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you all."
See also: MN 54; AN 6.19-20; Snp 4.6
Revised: Wed 9-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-070.html

AN 7.79

Anguttara Nikaya 7.79
The Master’s Teaching
translated by Nyanaponika Thera and Bhikkhu Bodhi

On one occasion the Venerable UPali approached the Blessed One. [89] Having arrived, he paid homage to the Blessed One, sat down to one side, and said:
“It would be good, Lord, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent and resolute.”
“When, UPali, you know of certain things: ’These things do not lead to complete revulsion, to dispassion, cessation, and peace, to direct knowledge, enlightenment, and Nibbana’—of such teachings you may be certain: ’This is not the Dhamma; this is not the Discipline; this is not the Master’s Teaching.’
“But, UPali, when you know of certain things: ’These things lead to complete revulsion, to dispassion, cessation, and peace, to direct knowledge, enlightenment, and Nibbana’—of such things you may be certain: ’This is the Dhamma; this is the Discipline; this is the Master’s Teaching.’“
Note:
89. UPali was the chief specialist in the Vinaya or monastic discipline in the Sangha.

AN 7.79a

Anguttara Nikaya 7.80
Satthusasana Sutta
To Upali (The Teacher's Instruction)

For free distribution only.

Then Ven. Upali went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute."
"Upali, the qualities of which you may know, 'These qualities do not lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, nor to Unbinding': You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'
"As for the qualities of which you may know, 'These qualities lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding': You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
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See also: AN 8.53; SN 56.11; MN 72
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Revised: Mon 28 January 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-080.html

AN 8.2

Anguttara Nikaya 8.2
Pañña Sutta
Discernment
For free distribution only, as a gift of Dhamma

"Monks, these eight causes, these eight requisite conditions lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired. Which eight?
"There is the case where a monk lives in apprenticeship to the Teacher or to a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect. This, monks, is the first cause, the first requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.
"As he lives in apprenticeship under the Teacher or under a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect, he approaches him at the appropriate times to ask & question him: 'What, venerable sir, is the meaning of this statement?' He [the Teacher or the respectable comrade in the holy life] reveals what is hidden, makes plain what is obscure, and dispels perplexity in many kinds of perplexing things. This is the second cause, the second requisite condition...
"Having heard the Dhamma, he [the student] achieves a twofold seclusion: seclusion in body & seclusion in mind. This is the third cause, the third requisite condition...
"He is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the fourth cause, the fourth requisite condition...
"He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that -- in their meaning & expression -- proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. This is the fifth cause, the fifth requisite condition...
"He keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the sixth cause, the sixth requisite condition...
"When he is in the midst of the Sangha he doesn't talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence [the second jhana]. This is the seventh cause, the seventh requisite condition...
"He remains focused on arising & passing away with regard to the five aggregates: 'Such is form, such its origination, such its disappearance. Such is feeling...Such is perception...Such are fabrications...Such is consciousness, such its origination, such its disappearance.' This, monks, is the eighth cause, the eighth requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.
"When this is the case, his comrades in the holy life hold him in esteem: 'This venerable one lives in apprenticeship to the Teacher or to a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect. Surely, knowing, he knows; seeing, he sees.' This is a factor leading to endearment, to respect, to development, to consonance, to unification [of mind].
"[They say:] 'As he lives in apprenticeship under the Teacher or under a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect, he approaches him at the appropriate times to ask & question him: 'What, venerable sir, is the meaning of this statement?' He [the Teacher or the respectable comrade in the holy life] reveals what is hidden, makes plain what is obscure, and dispels perplexity in all kinds of perplexing things. Surely, knowing, he knows; seeing, he sees.' This is a factor leading to endearment, to respect, to development, to consonance, to unification [of mind].
"[They say:] 'Having heard the Dhamma, he [the student] achieves a twofold seclusion: seclusion in body & seclusion in mind. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification [of mind].
"[They say:] 'He is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification [of mind].
"[They say:] 'He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that -- in their meaning & expression -- proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification [of mind].
"[They say:] 'He keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification [of mind].
"[They say:] 'When he is in the midst of the Sangha he doesn't talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence [the second jhana]. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification [of mind].
"[They say:] 'He remains focused on arising & passing away with regard to the five aggregates: 'Such is form, such its origination, such its disappearance. Such is feeling...Such is perception...Such are fabrications...Such is consciousness, such its origination, such its disappearance.' Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification [of mind].
"These, monks, are the eight causes, the eight requisite conditions that lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-2.html

AN 8.6

Anguttara Nikaya 8.6
Lokavipatti Sutta
The Failings of the World
For free distribution only, as a gift of Dhamma

"Monks, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions. Which eight? Gain, loss, status, disgrace, censure, praise, pleasure, & pain. These are the eight worldly conditions that spin after the world, and the world spins after these eight worldly conditions.
"For an uninstructed run-of-the-mill person there arise gain, loss, status, disgrace, censure, praise, pleasure, & pain. For a well-instructed noble disciple there also arise gain, loss, status, disgrace, censure, praise, pleasure, & pain. So what difference, what distinction, what distinguishing factor is there between the well-instructed noble disciple and the uninstructed run-of-the-mill person?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their refuge. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Gain arises for an uninstructed run-of-the-mill person. He does not reflect, 'Gain has arisen for me. It is inconstant, stressful, & subject to change.' He does not discern it as it actually is.
"Loss arises...Status arises...Disgrace arises...Censure arises...Praise arises...Pleasure arises...
"Pain arises. He does not reflect, 'Pain has arisen for me. It is inconstant, stressful, & subject to change.' He does not discern it as it actually is.
"His mind remains consumed with the gain. His mind remains consumed with the loss...with the status...the disgrace...the censure...the praise...the pleasure. His mind remains consumed with the pain.
"He welcomes the arisen gain and rebels against the arisen loss. He welcomes the arisen status and rebels against the arisen disgrace. He welcomes the arisen praise and rebels against the arisen censure. He welcomes the arisen pleasure and rebels against the arisen pain. As he is thus engaged in welcoming & rebelling, he is not released from birth, aging, or death; from sorrows, lamentations, pains, distresses, or despairs. He is not released, I tell you, from suffering & stress.
"Now, gain arises for a well-instructed noble disciple. He reflects, 'Gain has arisen for me. It is inconstant, stressful, & subject to change.' He discerns it as it actually is.
"Loss arises...Status arises...Disgrace arises...Censure arises...Praise arises...Pleasure arises...
"Pain arises. He reflects, 'Pain has arisen for me. It is inconstant, stressful, & subject to change.' He discerns it as it actually is.
"His mind does not remain consumed with the gain. His mind does not remain consumed with the loss...with the status...the disgrace...the censure...the praise...the pleasure. His mind does not remain consumed with the pain.
"He does not welcome the arisen gain, or rebel against the arisen loss. He does not welcome the arisen status, or rebel against the arisen disgrace. He does not welcome the arisen praise, or rebel against the arisen censure. He does not welcome the arisen pleasure, or rebel against the arisen pain. As he thus abandons welcoming & rebelling, he is released from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is released, I tell you, from suffering & stress.
"This is the difference, this the distinction, this the distinguishing factor between the well-instructed noble disciple and the uninstructed run-of-the-mill person."     Gain/loss,    status/disgrace,    censure/praise,    pleasure/pain:these conditions among human beingsare     inconstant,    impermanent,    subject to change.
Knowing this, the wise person, mindful,ponders these changing conditions.Desirable things     don't charm the mind,undesirable ones     bring no resistance.
His welcoming& rebelling     are scattered,    gone to their end,    do not exist.Knowing the dustless, sorrowless state,he     discerns rightly,    has gone, beyond becoming,    to the Further Shore.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-6.html

AN 8.7

Anguttara Nikaya 8.7
Devadatta Sutta
About Devadatta
Translated from the Pali by Thanissaro Bhikkhu
For free distribution only.

On one occasion the Blessed One was staying near Rajagaha on Vulture Peak Mountain, not long after Devadatta's departure. There, referring to Devadatta, he addressed the monks: "Monks, it's good for a monk periodically to have reflected on his own failings. It's good for a monk periodically to have reflected on the failings of others. It's good for a monk periodically to have reflected on his own attainments. It's good for a monk periodically to have reflected on the attainments of others.
"Conquered by eight untrue dhammas, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable. Which eight?
"Conquered by material gain, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.
"Conquered by lack of material gain...
"Conquered by status...
"Conquered by lack of status...
"Conquered by offerings...
"Conquered by lack of offerings...
"Conquered by evil ambition...
"Conquered by evil friendship, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.
"Monks, it's good for a monk to keep conquering again & again any arisen material gain. It's good for a monk to keep conquering again & again any arisen lack of material gain... any arisen status... any arisen lack of status... any arisen offerings... any arisen lack of offerings... any arisen evil ambition... any arisen evil friendship.
"And for what compelling reason should a monk keep conquering again & again any arisen material gain... any arisen evil friendship? Because when one dwells not having conquered any arisen material gain, effluents arise, along with vexations & fevers. But when one dwells having conquered any arisen material gain, those effluents, vexations, & fevers are not.
[Similarly with any arisen lack of material gain, any arisen status, any arisen lack of status, any arisen offerings, any arisen lack of offerings, any arisen evil ambition, & any arisen evil friendship.]
"It's for this compelling reason that a monk should keep conquering again & again any arisen material gain... any arisen evil friendship.
"Therefore, monks, you should train yourselves: 'We will keep conquering again & again any arisen material gain... any arisen lack of material gain... any arisen status... any arisen lack of status... any arisen offerings... any arisen lack of offerings... any arisen evil ambition... any arisen evil friendship.' That's how you should train yourselves."
See also: AN 8.8.
http://www.accesstoinsight.org/tipitaka/an/an08/an08.007.than.html

AN 8.8

Anguttara Nikaya 8.8
Uttara Sutta
About Uttara
Translated from the Pali by Thanissaro Bhikkhu
For free distribution only.

On one occasion Ven. Uttara was staying in Mahisavatthu [Water Buffalo Ground] on Sankheyyaka Mountain in Dhavajalika. There he addressed the monks:
"Friends, it's good for a monk periodically to have reflected on his own failings. It's good for a monk periodically to have reflected on the failings of others. It's good for a monk periodically to have reflected on his own attainments. It's good for a monk periodically to have reflected on the attainments of others."
Now on that occasion the Great King Vessavana had gone from the north to the south on some business or other. He heard Ven. Uttara in Mahisavatthu on Sankheyyaka Mountain in Dhavajalika teaching the monks the Dhamma in this way: "Friends, it's good for a monk periodically to have reflected on his own failings. It's good for a monk periodically to have reflected on the failings of others. It's good for a monk periodically to have reflected on his own attainments. It's good for a monk periodically to have reflected on the attainments of others." So — just as a strong man might extend his flexed arm or flex his extended arm — the Great King Vessavana disappeared from Dhavajalika on Sankheyyaka Mountain in Mahisavatthu and reappeared among the devas of the Heaven of the Thirty-three. Then he went to Sakka the deva-king and, on arrival, said, "You should know, dear sir, that Ven. Uttara in Mahisavatthu on Sankheyyaka Mountain in Dhavajalika is teaching the monks the Dhamma in this way: 'Friends, it's good for a monk periodically to have reflected on his own failings... on the failings of others... on his own attainments... on the attainments of others.'"
So Sakka the deva-king — just as a strong man might extend his flexed arm or flex his extended arm — disappeared from the devas of the Heaven of the Thirty-three and reappeared in Mahisavatthu on Sankheyyaka Mountain in Dhavajalika in Ven. Uttara's presence. Then he went to Ven. Uttara and, on arrival, bowed down to him and stood to one side. As he was standing there, he said to Ven. Uttara, "Is it true, venerable sir, that Ven. Uttara is teaching the monks the Dhamma in this way: 'Friends, it's good for a monk periodically to have reflected on his own failings... on the failings of others... on his own attainments... on the attainments of others'?"
"Yes, deva-king."
"But is this Ven. Uttara's own extemporaneous invention, or is it the saying of the Blessed One, the Worthy One, the Rightly Self-awakened One?"
"Very well, then, deva-king, I will give you an analogy, for there are cases where it's through an analogy that observant people can understand the meaning of what is being said. Suppose that not far from a village or town there was a great pile of grain, from which a great crowd of people were carrying away grain on their bodies, on their heads, in their laps, or in their cupped hands. If someone were to approach that great crowd of people and ask them, 'From where are you carrying away grain?' answering in what way would that great crowd of people answer so as to be answering rightly?"
"Venerable sir, they would answer, 'We are carrying it from that great pile of grain,' so as to be answering rightly."
"In the same way, deva-king, whatever is well said is all a saying of the Blessed One, the Worthy One, the Rightly Self-awakened One. Adopting it again & again from there do we & others speak."
"Amazing, venerable sir. Astounding, venerable sir — how well that has been said by Ven. Uttara: 'Whatever is well said is all a saying of the Blessed One, the Worthy One, the Rightly Self-awakened One. Adopting it again & again from there do we & others speak.' *[1] On one occasion the Blessed One was staying near Rajagaha on Vulture Peak Mountain, not long after Devadatta's departure. There, referring to Devadatta, he addressed the monks: 'Monks, it's good for a monk periodically to have reflected on his own failings. It's good for a monk periodically to have reflected on the failings of others. It's good for a monk periodically to have reflected on his own attainments. It's good for a monk periodically to have reflected on the attainments of others.
"'Conquered by eight untrue dhammas, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable. Which eight?
"'Conquered by material gain, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.
"'Conquered by lack of material gain...
"'Conquered by status...
"'Conquered by lack of status...
"'Conquered by offerings...
"'Conquered by lack of offerings...
"'Conquered by evil ambition...
"'Conquered by evil friendship, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.
"'Monks, it's good for a monk to keep conquering again & again any arisen material gain. It's good for a monk to keep conquering again & again any arisen lack of material gain... any arisen status... any arisen lack of status... any arisen offerings... any arisen lack of offerings... any arisen evil ambition... any arisen evil friendship.
"'And for what compelling reason should a monk keep conquering again & again any arisen material gain... any arisen evil friendship? Because when one dwells not having conquered any arisen material gain, effluents arise, along with vexations & fevers. But when one dwells having conquered any arisen material gain, those effluents, vexations, & fevers are not.
[Similarly with any arisen lack of material gain, any arisen status, any arisen lack of status, any arisen offerings, any arisen lack of offerings, any arisen evil ambition, & any arisen evil friendship.]
"'It's for this compelling reason that a monk should keep conquering again & again any arisen material gain... any arisen evil friendship.
"'Therefore, monks, you should train yourselves: 'We will keep conquering again & again any arisen material gain... any arisen lack of material gain... any arisen status... any arisen lack of status... any arisen offerings... any arisen lack of offerings... any arisen evil ambition... any arisen evil friendship.' That's how you should train yourselves.' *
"Up to now, Ven. Uttara, the four companies — monks, nuns, lay men, & lay women — have not established this Dhamma-discourse among human beings. Take up this Dhamma-discourse, Ven. Uttara! Master this Dhamma-discourse, Ven. Uttara! Remember this Dhamma-discourse, Ven. Uttara! Connected with the goal is this Dhamma-discourse, and basic to the holy life!"
Note
1.
The text between the asterisks repeats sutta AN 8.7 in its entirety.
See also: AN 8.7.
http://www.accesstoinsight.org/tipitaka/an/an08/an08.008.than.html

AN 8.9

Anguttara Nikaya 8.9
Nanda Sutta
About Nanda
Translated from the Pali by Thanissaro Bhikkhu
For free distribution only.

"Monks, speaking rightly of Nanda, one could say, 'He is a son of a good family.' Speaking rightly of Nanda, one could say, 'He is strong.' Speaking rightly of Nanda, one could say, 'He is handsome.' Speaking rightly of Nanda, one could say, 'He is fiercely passionate.' If Nanda did not guard the doors of his senses, know moderation in eating, be devoted to wakefulness, and be endowed with mindfulness & alertness, how would he be able to follow the holy life, complete & pure?
"This is Nanda's guarding of the doors of his senses: If he should look to the east, he looks focusing his entire awareness, (thinking,) 'As I am looking thus to the east, greed & distress, evil unskillful qualities, will not flow out.' That's how he is alert there. If he should look to the west... the north... the south... above... below... to the intermediate directions, he looks focusing his entire awareness, (thinking,) 'As I am looking thus to the intermediate directions, greed & distress, evil unskillful qualities, will not flow out.' That's how he is alert there. This is Nanda's guarding of the doors of his senses.
"This is Nanda's knowledge of moderation in eating: Nanda takes his food reflecting appropriately, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, (thinking,) 'I will destroy old feelings [of hunger] & not create new feelings [from overeating]. Thus I will maintain myself, be blameless, & live in comfort.' This is Nanda's knowledge of moderation in eating.
"This is Nanda's devotion to wakefulness: There is the case where Nanda during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night,[1] sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night,[2] reclining on his right side, he takes up the lion's posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up.[3] During the last watch of the night,[4] sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. This is Nanda's devotion to wakefulness.
"This is Nanda's being in mindfulness & alertness: There is the case where feelings are known to Nanda as they arise, known as they persist, known as they subside. Perceptions are known as they arise, known as they persist, known as they subside. Thoughts are known as they arise, known as they persist, known as they subside. This is Nanda's being in mindfulness & alertness.
"Monks, if Nanda did not guard the doors of his senses, know moderation in eating, be devoted to wakefulness, and be endowed with mindfulness & alertness, how would he be able to follow the holy life, complete & pure?"
Notes
1.
First watch: dusk to 10 p.m.
2.
Second watch: 10 p.m. to 2 a.m.
3.
I.e., either as soon as he awakens or at a particular time.
4.
Last watch: 2 a.m. to dawn.
See also: AN 4.37; Ud 3.2
http://www.accesstoinsight.org/tipitaka/an/an08/an08.009.than.html

AN 8.12, extract

Anguttara Nikaya 8.12, extract
Siha the General
translated by Nyanaponika Thera and Bhikkhu Bodhi

One day, Siha the general approached the Blessed One and said to him:
“I have heard it said, venerable sir, that the ascetic Gotama is a teacher of inaction, that he teaches his doctrine for inculcating a life of inaction, and in that he trains his disciples. Do those who say so, venerable sir, truly report the Blessed One’s words without misrepresenting him? Is their assertion in accordance with his doctrine, so that their statement will not give cause for reproach? We certainly do not wish to misrepresent the Blessed One.”
“There is indeed a way, Siha, in which one can rightly say of me that I am a teacher of inaction; and there is also a way in which one can say that I am a teacher of action.
I do teach people to be inactive in regard to evil conduct in deeds, words, and thoughts; I teach inaction in regard to the multitude of evil, unwholesome qualities. But I also teach people to be active by way of good conduct in deeds, words, and thoughts; I teach action in regard to the multitude of wholesome qualities.
There is also a way in which one can rightly say that I am an annihilationist. For I teach the annihilation of greed, hatred, and delusion; I teach the annihilation of the multitude of evil, unwholesome qualities.”

AN 8.13

Anguttara Nikaya 8.13
Ajañña Sutta
The Thoroughbred
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Endowed with eight qualities, a king's auspicious thoroughbred steed is worthy of a king, is a king's asset, counts as a very limb of his king. Which eight?
[1] "There is the case where a king's auspicious thoroughbred steed is well-born on both sides, his mother's & his father's; he is born in the country where other auspicious thoroughbred steeds are born.
[2] "When given food, whether fresh or dried, he eats it carefully, without scattering it around.
[3] "He feels disgust at sitting or lying down in urine or excrement.
[4] "He is composed & easy to live with, and doesn't harass the other horses.
[5] "Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to his trainer, so that his trainer can try to straighten them out.
[6] "When in harness he gives rise to the thought, 'Whether the other horses want to pull or not, I'll pull here.'
[7] "When going, he goes the straight path.
[8] "He is steadfast and remains steadfast to the end of life & death.
"Endowed with these eight qualities, a king's auspicious thoroughbred steed is worthy of a king, is a king's asset, counts as a very limb of his king.
"In the same way, a monk endowed with eight qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world. Which eight?
[1] "There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
[2] "When given food, whether coarse or refined, he eats it carefully, without complaining.
[3] "He feels disgust at bodily misconduct, verbal misconduct, mental misconduct, at the development of evil, unskillful [mental] qualities.
[4] "He is composed & easy to live with, and doesn't harass the other monks.
[5] "Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to the Teacher or to his knowledgeable companions in the holy life, so that the Teacher or his knowledgeable companions in the holy life can try to straighten them out.
[6] "When in training he gives rise to the thought, 'Whether the other monks want to train or not, I'll train here.'
[7] "When going, he goes the straight path; here the straight path is this: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
[8] "He dwells with his persistence aroused,[thinking,] 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human steadfastness, human persistence, human striving, there will be no relaxing my persistence.'"
"Endowed with these eight qualities, a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world."
See also: AN 3.81(ii); AN 3.94; AN 5.139; AN 5.140.
Revised: Wed 9-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-013.html

AN 8.14

Anguttara Nikaya 8.14
Khalunga Sutta
Unruly
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, I will teach you the eight unruly horses and eight faults in horses, the eight unruly men and eight faults in men. Listen and pay close attention. I will speak."
"As you say, lord," the monks replied.
The Blessed One said: "Now, which are the eight unruly horses and eight faults in horses?
"There is the case where some unruly horses -- when goaded, ordered, and told 'Go!' by the charioteer -- back up and push the chariot back with their hindquarters. Some unruly horses are like this. This is the first fault in a horse.
"Then again, some unruly horses -- when goaded, ordered, and told 'Go!' by the charioteer -- jump back and hit the carriage railing, breaking the triple bar. Some unruly horses are like this. This is the second fault in a horse.
"Then again, some unruly horses -- when goaded, ordered, and told 'Go!' by the charioteer -- kick the chariot pole and stomp on it. Some unruly horses are like this. This is the third fault in a horse.
"Then again, some unruly horses -- when goaded, ordered, and told 'Go!' by the charioteer -- go off the road and make the chariot turn over. Some unruly horses are like this. This is the fourth fault in a horse.
"Then again, some unruly horses -- when goaded, ordered, and told 'Go!' by the charioteer -- rear up and paw the air. Some unruly horses are like this. This is the fifth fault in a horse.
"Then again, some unruly horses -- when goaded, ordered, and told 'Go!' by the charioteer -- not heeding the goad, bite through the bit with their teeth and go where they will. Some unruly horses are like this. This is the sixth fault in a horse.
"Then again, some unruly horses -- when goaded, ordered, and told 'Go!' by the charioteer -- go neither forward nor back, but stand right there like a post. Some unruly horses are like this. This is the seventh fault in a horse.
"Then again, some unruly horses -- when goaded, ordered, and told 'Go!' by the charioteer -- draw in their forefeet, draw in their hindfeet, and sit down right there on their four feet. Some unruly horses are like this. This is the eighth fault in a horse.
"These, monks, are the eight unruly horses and eight faults in horses."
"And which are the eight unruly men and eight faults in men?
"There is the case where the monks accuse a monk of an offense. He, being accused of an offense by the monks, denies the offense,[saying,] 'I don't remember. I don't remember.' He, I tell you, is just like the unruly horse who -- when goaded, ordered, and told 'Go!' by the charioteer -- backs up and pushes the chariot back with its hindquarters. Some unruly men are like this. This is the first fault in a man.
"Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, attacks the accuser: 'What use is there in your speaking, you inexperienced fool. Think of yourself as worthy to be spoken to.' He, I tell you, is just like the unruly horse who -- when goaded, ordered, and told 'Go!' by the charioteer -- jumps back and hits the carriage railing, breaking the triple bar. Some unruly men are like this. This is the second fault in a man.
"Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, accuses the accuser in return: 'You, too, have committed an offense of this name. You make amends for it first.' He, I tell you, is just like the unruly horse who -- when goaded, ordered, and told 'Go!' by the charioteer -- kicks the chariot pole and stomps on it. Some unruly men are like this. This is the third fault in a man.
"Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, wanders from one thing to another, straying outside the topic, displaying anger, irritation, & sulkiness. He, I tell you, is just like the unruly horse who -- when goaded, ordered, and told 'Go!' by the charioteer -- goes off the road and makes the chariot turn over. Some unruly men are like this. This is the fourth fault in a man.
"Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, speaks waving his arms around in the midst of the Sangha. He, I tell you, is just like the unruly horse who -- when goaded, ordered, and told 'Go!' by the charioteer -- rears up and paws the air. Some unruly men are like this. This is the fifth fault in a man.
"Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, not heeding the Sangha, not heeding his accuser, goes off where he will, still an offender. He, I tell you, is just like the unruly horse who -- when goaded, ordered, and told 'Go!' by the charioteer -- not heeding the goad, bites through the bit with its teeth and goes where it will. Some unruly men are like this. This is the sixth fault in a man.
"Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks,[after saying,] 'I've neither committed an offense, nor have I committed an offense,' vexes the Sangha by falling silent. He, I tell you, is just like the unruly horse who -- when goaded, ordered, and told 'Go!' by the charioteer -- goes neither forward nor back, but stands right there like a post. Some unruly men are like this. This is the seventh fault in a man.
"Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, says this: 'Why do you venerable ones persecute me so much? I'll disavow the training and return to the lower life.' On having disavowed the training and returned to the lower life he says, 'I hope you venerable ones are gratified now!' He, I tell you, is just like the unruly horse who -- when goaded, ordered, and told 'Go!' by the charioteer -- draws in its forefeet, draws in its hind feet, and sits down right there on its four feet. Some unruly men are like this. This is the eighth fault in a man.
"These, monks, are the eight unruly men and eight faults in men."
Revised: Fri 27-Aug-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-014.html

AN 8.19

Anguttara Nikaya 8.19
The Simile of the Ocean
translated by Nyanaponika Thera and Bhikkhu Bodhi

On one occasion the Blessed One was dwelling at Verañja, at the foot of Naleru’s nimba tree. [92] There Paharada, a chief of the asuras, approached the Blessed One, and having paid homage to him, he stood to one side. The Blessed One then spoke to Paharada thus:
“I suppose, Paharada, the asuras find delight in the great ocean.”
“They do, Lord.”
“Now, Paharada, how many wonderful and marvellous qualities do the asuras again and again perceive in the great ocean so that they take delight in it?”
“There are, Lord, eight wonderful and marvellous qualities which the asuras again and again perceive in the great ocean by reason of which they take delight in it. These are the eight:
(1) The great ocean, Lord, slopes away gradually, falls gradually, inclines gradually, not in an abrupt way like a precipice. This is the first wonderful and marvellous quality that the asuras perceive in the great ocean by reason of which they take delight in it.
(2) The great ocean is stable and does not overflow its boundaries. This is the second wonderful and marvellous quality….
(3) The great ocean does not tolerate a dead body, a corpse; if there is a dead body in it, the great ocean will quickly carry it to the shore and cast it on to the land. This is the third wonderful and marvellous quality….
(4) When those mighty rivers—the Ganges, the Yamuna, the Aciravati, the Sarabhu and the Mahi—reach the great ocean, they lose their former names and designations and are reckoned just as the great ocean. This is the fourth wonderful and marvellous quality….
(5) Though all the streams of the world flow into the great ocean and rain falls into it from the sky, yet there appears neither a decrease nor an increase in the great ocean. This is the fifth wonderful and marvellous quality….
(6) The great ocean has but one taste, the taste of salt. This is the sixth wonderful and marvellous quality….
(7) In the great ocean, there are many and variegated precious substances: pearls, gems, lapis lazuli, shells, quartz, corals, silver, gold, rubies, and cats-eyes. This is the seventh wonderful and marvellous quality….
(8) The great ocean is the abode of vast creatures: the timi, the timingala, the timirapingala, asuras, nagas, and gandhabbas. [93] There are in the great ocean beings one hundred yojanas long, or two, three, four and five hundred yojanas long. This is the eighth wonderful and marvellous quality that the asuras perceive in the great ocean by reason of which they take delight in it.
“These, Lord, are the eight wonderful and marvellous qualities which the asuras again and again perceive in the great ocean by reason of which they take delight in it. I suppose, Lord, the monks take delight in this Dhamma and Discipline?”
“They do, Paharada.”
“But, Lord, how many wonderful and marvellous qualities do the monks again and again perceive in this Dhamma and Discipline by reason of which they take delight in it?”
“There are, Paharada, eight wonderful and marvellous qualities in this Dhamma and Discipline, which the monks again and again perceive by reason of which they take delight in it. These are the eight:
(1) Just as the great ocean slopes away gradually, falls gradually, inclines gradually, not in an abrupt way like a precipice; even so, Paharada, is this Dhamma and Discipline: there is a gradual training, gradual practice, gradual progress; there is no penetration to final knowledge in an abrupt way. [94] This is the first wonderful and marvellous quality in this Dhamma and Discipline, which the monks perceive by reason of which they take delight in it.
(2) Just as the great ocean is stable and does not overflow its boundaries; even so when I have made known a rule of training to my disciples, they will not transgress it even for life’s sake. [95] This is the second wonderful and marvellous quality in this Dhamma and Discipline….
(3) Just as the great ocean will not tolerate a dead body, a corpse, but quickly carries it to the shore and casts it on to the land; even so the Sangha will not tolerate within its ranks a person who is immoral, of bad character, of impure and suspicious conduct, secretive in his actions, not a true ascetic but rather a sham-ascetic, not chaste but pretending to be chaste, rotten to the core, lustful and of vile behaviour. In such a case, the Sangha quickly assembles and expels such a person. Even if seated in the midst of the monks’ assembly, yet he is far from the Sangha and the Sangha is far from him. This is the third wonderful and marvellous quality in this Dhamma and Discipline….
(4) Just as the mighty rivers on reaching the great ocean lose their former names and designations and are just reckoned as the great ocean; even so, when members of the four castes—nobles, brahmins, commoners and menials—go forth from home into the homeless life in this Dhamma and Discipline proclaimed by the Tathagata, they lose their former names and lineage and are reckoned only as ascetics following the Son of the Sakyans. This is the fourth wonderful and marvellous quality in this Dhamma and Discipline….
(5) Just as in the great ocean neither a decrease nor an increase will appear though all the streams of the world flow into it and rain falls into it from the sky; even so, even if many monks attain final Nibbana in the Nibbana element that is without residue left, there is no decrease or increase in the Nibbana element that is without residue left. [96] This is the fifth wonderful and marvellous quality in this Dhamma and Discipline….
(6) Just as the great ocean has but one taste, the taste of salt; even so this Dhamma and Discipline has but one taste, the taste of liberation. This is the sixth wonderful and marvellous quality in this Dhamma and Discipline….
(7) Just as in the great ocean there are many and variegated precious substances such as pearls, gems, etc.; even so in this Dhamma and Discipline there is much that is precious. These are the precious things in it: the four foundations of mindfulness, the four right efforts, the four bases of success, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, the Noble Eightfold Path. [97] This is the seventh wonderful and marvellous quality in this Dhamma and Discipline….
(8) Just as the great ocean is the abode of vast creatures; even so is this Dhamma and Discipline the domain of great beings: the stream-enterer and one practising for the realization of the fruit of stream-entry; the once-returner and one practising for the realization of the fruit of once-returning; the non-returner and one practising for the realization of the fruit of non-returning; the arahat and one practising for arahatship. This is the eighth wonderful and marvellous quality in this Dhamma and Discipline, which the monks perceive again and again by reason of which they take delight in it.
“These, Paharada, are the eight wonderful and marvellous qualities in this Dhamma and Discipline, which the monks perceive again and again by reason of which they take delight in it.”
Notes:
92. The eightfold simile of the ocean is found, in a different setting, at Ud 5.5 [0]and Vin II 235–40. Naleru-Pucimanda: Vin Comy says that near that tree there was a shrine dedicated to the yakkha (demon) Naleru. The asura are titanic beings said to dwell in a region of the Tavatimsa heaven; they are in constant conflict with the devas (See SN 11.1 – 6; SN 35.207). They also take delight in the ocean; see AN 8.19. The asuras had three chiefs, Vepacitti, Rahu (AN 4.50) and Paharada. Rahu is an asura king dwelling in the sky who periodically abducts the moon and the sun (see SN 2.9, SN 2.10). The myth represents the ancient Indian interpretation of the solar and lunar eclipse. A-a explains that for eleven years after the Buddha’s enlightenment Paharada had delayed visiting the Blessed One. When, in the twelfth year, he finally came, he felt too shy to address the Buddha first, so the Buddha asked him a question about the ocean as a way to “break the ice.”
93. The first three are mythical fishes of huge size. According to Ud Comy, the second can swallow the first and the third can swallow the other two. Nagas are sea-serpents or dragons, dwelling beneath the ground and in the ocean, guardians of hidden treasure. Gandhabbas are another kind of demi-god, sometimes depicted as celestial musicians, but also said to inhabit trees and flowers. The yojana is a unit of length, approximately six miles.
94. Añña: the knowledge of arahatship. A-a: “There is no breakthrough to final knowledge like the hop of a frog. Without having practised from the very beginning, i.e. the fulfilment of virtue, etc., there is no attainment of arahatship. Only by practising virtue, concentration and wisdom in due order can one attain arahatship.”
95. According to A-t, this refers to the noble disciples (ariya-savaka), i.e. the stream-enterer, etc. For them, the moral rules become unbreakable.
96. A-a: “Even if not a single being attains Nibbana during the immeasurable aeons when no Buddhas appear, it cannot be said that Nibbana is empty. And on the other hand, if, in the lifetime of a Buddha, during one single meeting (of instruction), innumerable beings attain to the Deathless, one cannot say that Nibbana becomes full.”
97. See AN 8.36, n.12.

AN 8.21

Anguttara Nikaya 8.21
The Householder Ugga
translated by Nyanaponika Thera and Bhikkhu Bodhi

On one occasion the Blessed One was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. There the Blessed One addressed the monks thus:
“Monks, you should know that Ugga the householder has eight wonderful and marvellous qualities.” [98]
Having said this, the Blessed One rose from his seat and entered his dwelling.
Now one of the monks, having dressed in the morning and taken robe and bowl, went to the house of Ugga the householder. Having arrived there, he sat down on the seat prepared for him. And Ugga the householder came and, after saluting the monk, sat down to one side.
When Ugga was seated, the monk said to him: “The Blessed One has declared that eight wonderful and marvellous qualities can be found in you, householder. What are those eight qualities?”
“I do not know, venerable sir, the eight wonderful and marvellous qualities ascribed to me by the Blessed One. But as to those wonderful and marvellous qualities that can be found in me, listen and attend carefully, and I shall tell you.”
“Yes, householder,” replied the monk. Ugga the householder then said:
(1) “When, venerable sir, I first saw the Blessed One at a distance, at the very sight my heart had trust in him. This is the first wonderful and marvellous quality found in me.
(2) “With trusting heart I then waited upon the Blessed One. And the Blessed One gave me a gradual instruction, namely, a talk on giving, on virtue, on the heavens, on the danger, vanity and impurity of sensual pleasures and on the advantages of renunciation. When the Blessed One saw that my mind was prepared, susceptible, free of hindrances, elevated and lucid, he then revealed to me that Dhamma instruction particular to the Buddhas, namely, suffering, its origin, its cessation, and the path. Just as a clean cloth, free of stain, would take the dye perfectly, even so while I was seated at that place, there arose in me the spotless, stainless vision of the Dhamma: ’Whatever is subject to origination is all subject to cessation.’ And having thus seen the Dhamma, attained to the Dhamma, understood the Dhamma, penetrated the Dhamma, having overcome doubt, cast off uncertainty and obtained assurance without depending on others in the Master’s Teaching [99] —on that very occasion I went for refuge to the Buddha, the Dhamma and the Sangha, and I took upon myself the (five) precepts of training with celibacy as the fifth. [100] This is the second wonderful and marvellous quality found in me.
(3) “I had, venerable sir, four young wives, and I went and said to them: ’Sisters, I have taken upon myself the precepts of training with celibacy as the fifth. If you wish you may continue to enjoy even here the wealth (of this place) and do good deeds; or if you wish, you may go back to your own family and relatives; or if you wish to marry another man, tell me to whom I should give you.’ After I had spoken, the eldest wife said: ’Sir, give me to a man of such and such a name.’ Then, venerable sir, I sent for that man, and taking my wife’s hand with my left hand and the waterpot with the right, [101] I handed her over to that man. And while thus giving up my youthful wife I did not know of any change in the composure of my heart. This is the third wonderful and marvellous quality found in me.
(4) “There are, venerable sir, riches in my family, and these I distribute impartially among those who are virtuous and of good character. This is the fourth wonderful and marvellous quality found in me.
(5) “When, venerable sir, I attend upon a monk, I do it respectfully and not with disrespect. This is the fifth wonderful and marvellous quality found in me.
(6) “If, venerable sir, that venerable monk preaches the Dhamma to me, I listen respectfully and not with disrespect. But if he does not preach, then I preach the Dhamma to him. This is the sixth wonderful and marvellous quality found in me.
(7) “It is not unusual, venerable sir, that devas come to me and declare, ’Well proclaimed by the Blessed One is the Dhamma, householder!’ When they speak thus, I reply to those deities: ’Well, whether you deities say so or not, the Dhamma is indeed well proclaimed by the Blessed One.’ But, venerable sir, I am not aware of any proud elation of mind in me because devas visit me or because I converse with them. This is the seventh wonderful and marvellous quality found in me.
(8) “There are, venerable sir, five lower fetters declared by the Blessed One, yet I am not aware of even a single one among these which I have still not abandoned. [102] This is the eighth wonderful and marvellous quality found in me.
“These eight wonderful and marvellous qualities are found in me, venerable sir. I do not know, however, which eight qualities the Blessed One may have ascribed to me.”
Then that monk, after receiving alms at Ugga’s house, rose from his seat and left. Having returned from the alms round, after his meal he went to see the Blessed One and he reported to the Blessed One his conversation with the householder Ugga of Vesali. (The Blessed One then said:)
“Well said, monk, well said! Just as the householder Ugga of Vesali has rightly explained it, even so have I declared him to be endowed with these very same eight wonderful and marvellous qualities. And you may remember him, monk, as thus endowed with these eight qualities.”
Notes:
98. Ugga of Vesali was declared by the Buddha the foremost lay disciple of those who make an offering to the Sangha of what they cherish most. See AN 5:44.
99. This stock passage usually indicates the attainment of stream-entry, though in Ugga’s case it signifies the attainment of the stage of non-returner, as we shall see.
100. Brahmacariya-pañcamani sikkhapadani. In the usual enumeration of the precepts, the third precept is abstinence from sexual misconduct. Ugga took upon himself the rule of celibacy, as he had become a non-returner and eliminated sensual desire.
101. According to ancient Indian marriage ritual, water is poured over the hands of the couple by the bride’s father or guardian.
102. See AN 1.200-210, selected, n.12. This is an indirect way of indicating that he is a non-returner (anagami).

AN 8.23

Anguttara Nikaya 8.23
Hatthaka Sutta
About Hatthaka (1)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Translator's note: On the surface, the qualities the Buddha attributes to Hatthaka in this sutta do not seem especially "amazing" or "astounding." Keep in mind, however, that the Canon depicts Hatthaka as very wealthy, and the Commentary adds that he is a prince. To find such qualities in a person of power and wealth is fairly amazing.
On one occasion the Blessed One was staying near Alavi at the Aggalava Shrine. There he addressed the monks: "Monks, remember Hatthaka of Alavi as being endowed with seven amazing, astounding qualities. Which seven? Monks, Hatthaka of Alavi is endowed with conviction. He is virtuous. He has a sense of conscience. He has a sense of concern (for the results of unskillful actions). He is learned. He is generous. He is discerning. Remember Hatthaka of Alavi as being endowed with these seven amazing, astounding qualities."
That is what the Blessed One said. Having said it, the One Well-going, getting up from his seat, went into his dwelling.
Then early in the morning a certain monk, having put on his robes and carrying his bowl & outer robe, went to Hatthaka of Alavi's home. On arrival, he sat down on a seat made ready. Then Hatthaka of Alavi approached the monk and, having bowed down to him, sat to one side. As he was sitting there the monk said to him, "Friend, the Blessed One has described you as being endowed with seven amazing, astounding qualities. Which seven? 'Hatthaka of Alavi is endowed with conviction. He is virtuous. He has a sense of conscience. He has a sense of concern (for the results of unskillful actions). He is learned. He is generous. He is discerning.' Friend, the Blessed One has described you as being endowed with these seven amazing, astounding qualities."
"I hope, sir, that there were no white-clad householders there."
"No, friend, there were no white-clad householders there."
"It's good, sir, that there were no white-clad householders there."
Then the monk, having received alms at Hatthaka of Alavi's home, departed. After his meal, returning from his alms round, he went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there,[he told the Blessed One what had happened.]
[The Blessed One replied:] "It's good, monk, it's very good that the clansman is modest and does not want others to know of the skillful qualities present in him. In that case, monk, remember Hatthaka of Alavi as being endowed with this eighth amazing, astounding quality: modesty."
See also: AN 8.24
Revised: Sat 28-Aug-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-023.html

AN 8.24

Anguttara Nikaya 8.24
Hatthaka Sutta
About Hatthaka (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Translator's note: The four grounds for the bonds of fellowship (see AN 4.32) appear in the early Mahayana sutras as guidelines for every aspiring bodhisattva -- one of the few teachings that even the more radical Mahayana sutras adopt from the early canons. The following sutta, which maintains that these four qualities are required for developing any large following, may account for this fact.
On one occasion the Blessed One was staying near Alavi at the Aggalava Shrine. Then Hatthaka of Alavi, surrounded by approximately 500 [other] lay followers, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there the Blessed One said to him, "Large is your following, Hatthaka. How have you won over this large following?"
"Lord, I have won over this large following through the four grounds for the bonds of fellowship taught by the Blessed One. When I know that, 'This person is to be won over by giving,' then I win him/her over by giving. When I know that, 'This person is to be won over by kind words,' then I win him/her over by kind words. When I know that, 'This person is to be won over by beneficial help,' then I win him/her over by beneficial help.[1] When I know that, 'This person is to be won over by consistency,' then I win him/her over by consistency.[2] Awed by the wealth of my family, they regard me as worth listening to, which would not be the case if I were poor."
"It's good, Hatthaka, it's very good that this is the means by which you have won over a large following. All those in the past who have won over a large following have done so by means of these four same grounds for the bonds of fellowship. All those in the future who will win over a large following will do so by means of these four same grounds for the bonds of fellowship. All those at present who are winning over a large following do so by means of these four same grounds for the bonds of fellowship."
Then, having been instructed, urged, roused, & encouraged by the Blessed One with a talk on Dhamma, Hatthaka of Alavi got up from his seat, bowed down to the Blessed One, circled him -- keeping him on his right -- and left. Not long after he had left, the Blessed One said to the monks, "Monks, remember Hatthaka of Alavi as being endowed with eight amazing, astounding qualities. Which eight? Hatthaka of Alavi is endowed with conviction. He is virtuous. He has a sense of conscience. He has a sense of concern (for the results of unskillful actions). He is learned. He is generous. He is discerning. He is modest. Remember Hatthaka of Alavi as being endowed with these eight amazing, astounding qualities."
Notes
1. The Commentary to AN 4.32 defines beneficial help as beneficial words and advice, an assertion that may be based on the idea that giving already covers beneficial actions.
2. The Commentary defines consistency as sharing the same hardships and pleasures: eating together, sleeping together, observing the same precepts, not claiming any special privileges. Other traditional texts define consistency more in terms of reliability: acting the same way behind the other person's back as one would to his/her face.
See also: AN 8.23
Revised: Sat 28-Aug-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-024.html

AN 8.25

Anguttara Nikaya 8.25
Mahanama Sutta
Being a Lay Buddhist
For free distribution only, as a gift of Dhamma

Once the Blessed One was dwelling among the Sakyas in Nigrodha Park at Kapilavatthu. There, Mahanama the Sakyan approached the Blessed One. Having approached and paid respect to the Blessed One, he sat aside. Then, seated aside, Mahanama the Sakyan said thus to the Blessed One:
"Venerable sir, in what way is one a lay follower?"1
"Mahanama, inasmuch as one has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge; in that way, Mahanama, one is a lay follower."
"Then, venerable sir, in what way is a lay follower virtuous?"
"Mahanama, inasmuch as a lay follower abstains from destroying living beings; abstains from taking what is not given; abstains from sexual misconduct; abstains from lying; and abstains from wine, liquor and intoxicants that are causes for heedlessness; in that way, Mahanama, a lay follower is virtuous."
"Then, venerable sir, in what way is a lay follower engaged in his own welfare, but not in others' welfare?"
"Mahanama, inasmuch as a lay follower is possessed of faith himself, but rouses not others to possess faith; is possessed of virtue himself, but rouses not others to possess virtue; is possessed of liberality himself, but rouses not others to possess liberality; is himself desirous of meeting with monks, but rouses not others to meet with monks; is himself desirous of hearing the true Dhamma, but rouses not others to hear the true Dhamma; is himself habitually mindful of the Dhamma that is heard, but rouses not others to be mindful of the Dhamma; has himself ascertained the meaning/benefit of the Dhamma that is heard, but rouses not others to ascertain the meaning/benefit; having known the meaning/benefit, having known the Dhamma, is himself committed to the practice according to the Dhamma, but rouses not others to be committed to the practice according to the Dhamma; in that way, Mahanama, a lay follower is engaged in his own welfare, but not in others' welfare."
"Then, venerable sir, in what way is a lay follower engaged in his own welfare and in others' welfare?"
"Mahanama, inasmuch as a lay follower is possessed of faith himself, and rouses others to possess faith; is possessed of virtue himself, and rouses others to possess virtue; is possessed of liberality himself, and rouses others to possess liberality; is himself desirous of meeting with monks, and rouses others to meet with monks; is himself desirous of hearing the true Dhamma, and rouses others to hear the true Dhamma; is himself habitually mindful of the Dhamma that is heard, and rouses others to be mindful of the Dhamma; is himself ascertained of the meaning/benefit of the Dhamma that is heard, and rouses others to ascertain the meaning/benefit; having known the meaning/benefit, having known the Dhamma, is himself committed to the practice according to the Dhamma, and rouses others to be committed to the practice according to the Dhamma; in that way, Mahanama, a lay follower is engaged in his own welfare and in others' welfare."
Notes
1. Pali: upasaka.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an08/an08.025.kuma.html

AN 8.26

Anguttara Nikaya 8.26
Jivaka Sutta
To Jivaka (On Being a Lay Follower)
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying in Rajagaha, at Jivaka's Mango Grove. Then Jivaka Komarabhacca went to the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "Venerable sir, to what extent is one a lay follower?"
"Jivaka, when one has gone to the Buddha for refuge, has gone to the Dhamma for refuge, and has gone to the Sangha for refuge, then to that extent is one a lay follower."
"And to what extent, venerable sir, is one a virtuous lay follower?"
"Jivaka, when one abstains from taking life, from stealing, from sexual misconduct, from lying, and from fermented & distilled drinks that lead to heedlessness, then to that extent is one a virtuous lay follower."
"And to what extent, venerable sir, is one a lay follower who practices for his own benefit but not that of others?"
"Jivaka, when a lay follower himself is consummate in conviction but does not encourage others in the consummation of conviction; when he himself is consummate in virtue but does not encourage others in the consummation of virtue; when he himself is consummate in generosity but does not encourage others in the consummation of generosity; when he himself desires to see the monks but does not encourage others to see the monks; when he himself wants to hear the true Dhamma but does not encourage others to hear the true Dhamma; when he himself habitually remembers the Dhamma he has heard but does not encourage others to remember the Dhamma they have heard; when he himself explores the meaning of the Dhamma he has heard but does not encourage others to explore the meaning of the Dhamma they have heard; when he himself, knowing both the Dhamma & its meaning, practices the Dhamma in line with the Dhamma, but does not encourage others to practice the Dhamma in line with the Dhamma: then to that extent he is a lay follower who practices for his own benefit but not for the benefit of others."
"And to what extent, venerable sir, is one a lay follower who practices both for his own benefit & the benefit of others?"
"Jivaka, when a lay follower himself is consummate in conviction and encourages others in the consummation of conviction; when he himself is consummate in virtue and encourages others in the consummation of virtue; when he himself is consummate in generosity and encourages others in the consummation of generosity; when he himself desires to see the monks and encourages others to see the monks; when he himself wants to hear the true Dhamma and encourages others to hear the true Dhamma; when he himself habitually remembers the Dhamma he has heard and encourages others to remember the Dhamma they have heard; when he himself explores the meaning of the Dhamma he has heard and encourages others to explore the meaning of the Dhamma they have heard; when he himself, knowing both the Dhamma & its meaning, practices the Dhamma in line with the Dhamma and encourages others to practice the Dhamma in line with the Dhamma: then to that extent he is a lay follower who practices both for his own benefit and for the benefit of others."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-26.html

AN 8.28

Anguttara Nikaya 8.28
Bala Sutta
Strengths
translated from the Pali by Thanissaro Bhikkhu © 2011

Then Ven. Sariputta went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, the Blessed One said to him, "Sariputta, how many are the strengths of a monk whose effluents are ended, endowed with which he affirms the ending of the effluents (thus): 'The effluents are ended in me'?"
"Eight, lord, are the strengths of a monk whose effluents are ended, endowed with which he affirms the ending of the effluents (thus): 'The effluents are ended in me.' Which eight?
"There is the case where the inconstancy of all fabrications as they have come to be is well seen with right discernment by a monk whose effluents are ended. The fact that the inconstancy of all fabrications as they have come to be is well seen with right discernment by a monk whose effluents are ended is a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): 'The effluents are ended in me.'
"Furthermore, sensual passions as they have come to be are well seen with right discernment as analogous to hot charcoals by a monk whose effluents are ended. The fact that sensual passions as they have come to be are well seen with right discernment as analogous to hot charcoals by a monk whose effluents are ended is also a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): 'The effluents are ended in me.'
"Furthermore, the mind of a monk whose effluents are ended inclines toward seclusion, leans toward seclusion, tends toward seclusion, stays in seclusion, delights in renunciation, entirely rid of the qualities that act as a basis for the effluents. The fact that the mind of a monk whose effluents are ended inclines toward seclusion, leans toward seclusion, tends toward seclusion, stays in seclusion, delights in renunciation, entirely rid of the qualities that act as a basis for the effluents is also is a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): 'The effluents are ended in me.'
"Furthermore, the four establishings of mindfulness[1] are developed, well-developed by a monk whose effluents are ended. The fact that the four establishings of mindfulness are developed, well-developed by a monk whose effluents are ended is also is a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): 'The effluents are ended in me.'
"Furthermore, the four bases of power are developed, well-developed by a monk whose effluents are ended...
"Furthermore, the five faculties are developed, well-developed by a monk whose effluents are ended...
"Furthermore, the seven factors for Awakening are developed, well-developed by a monk whose effluents are ended...
"Furthermore, the noble eightfold path is developed, well-developed by a monk whose effluents are ended. The fact that the noble eightfold path is developed, well-developed by a monk whose effluents are ended is also is a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): 'The effluents are ended in me.'
"These, lord, are the eight strengths of a monk whose effluents are ended, endowed with which he affirms the ending of the effluents (thus): 'The effluents are ended in me.'"
Notes
1.
This and the remaining strengths constitute six of the seven lists of qualities that make up the Wings to Awakening. The one missing list is the five strengths. There may be two reasons for why it is not listed here. The first, suggested by AN 4.163, is that the five strengths pertain to the lower levels of noble attainment — stream-entry through non-returning — whereas the five faculties, which cover the same qualities as the five strengths (conviction, persistence, mindfulness, concentration, and discernment), constitute a higher intensity of these qualities pertaining exclusively to arahantship. The second possible reason is that listing the five strengths as one of eight strengths would have been confusing.
http://www.accesstoinsight.org/tipitaka/an/an08/an08.028.than.html

AN 8.30

Anguttara Nikaya 8.30
Anuruddha Sutta
To Anuruddha
For free distribution only, as a gift of Dhamma

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. And at that time Ven. Anuruddha was living among the Cetis in the Eastern Bamboo Park. Then, as he was alone in seclusion, this line of thinking arose in Ven. Anuruddha's awareness: "This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for whose discernment is weak."
Then the Blessed One, realizing with his awareness the line of thinking in Ven. Anuruddha's awareness -- just as a strong man might extend his flexed arm or flex his extended arm -- disappeared from among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt, and re-appeared among the Cetis in the Eastern Bamboo Park, right in front of Ven. Anuruddha. There he sat down on a prepared seat. As for Ven. Anuruddha, having bowed down to the Blessed One, he sat to one side. As he was sitting there the Blessed One said to him, "Good, Anuruddha, very good. It's good that you think these thoughts of a great person: 'This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for one whose discernment is weak.' Now then, Anuruddha, think the eighth thought of a great person: 'This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys & delights in complication.'
"Anuruddha, when you think these eight thoughts of a great person, then -- whenever you want -- quite withdrawn from sensuality, withdrawn from unskillful qualities, you will enter & remain in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. When you think these eight thoughts of a great person, then -- whenever you want -- with the stilling of directed thought and evaluation, you will enter & remain in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance...with the fading of rapture, you will remain in equanimity, mindful & alert, physically sensitive to pleasure. You will enter & remain in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' When you think these eight thoughts of a great person, then -- whenever you want -- with the abandoning of pleasure & pain, as with the earlier disappearance of elation & distress, you will enter & remain in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain.
"Now, when you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas -- heightened mental states providing a pleasant abiding in the here & now -- then your robe of cast-off rags will seem to you to be just like the clothes chest of a householder or householder's son, full of clothes of many colors. As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.
"When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas -- heightened mental states providing a pleasant abiding in the here & now -- then your meal of almsfood will seem to you to be just like the rice & wheat of a householder or householder's son, cleaned of black grains, and served with a variety of sauces & seasonings...your dwelling at the foot of a tree will seem to you to be just like the gabled mansion of a householder or householder's son, plastered inside & out, draft-free, bolted, and with its shutters closed...your bed on a spread of grass will seem to you like the couch of a householder or householder's son, spread with long-haired coverlets, white woolen coverlets, embroidered coverlets, antelope-hide & deer-skin rugs, covered with a canopy, and with red cushions for the head & feet...
"When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas -- heightened mental states providing a pleasant abiding in the here & now -- then your medicine of strong-smelling urine will seem to you to be just like the various tonics of a householder or householder's son: ghee, fresh butter, oil, honey, and molasses sugar. As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.
"Now, then, Anuruddha, you are to stay right here among the Cetis for the coming Rains Retreat."
"As you say, venerable sir," Ven. Anuruddha replied.
Then, having given this exhortation to Ven. Anuruddha, the Blessed One -- as a strong man might extend his flexed arm or flex his extended arm -- disappeared from the Eastern Bamboo Park of the Cetis and reappeared among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. He sat down on a prepared seat and, as he was sitting there, he addressed the monks: "Monks, I will teach you the eight thoughts of a great person. Listen & pay close attention. I will speak."
"Yes, lord," the monks responded.
The Blessed One said, "Now, what are the eight thoughts of a great person? This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for one whose discernment is weak. This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys & delights in complication.
"'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that 'He is modest.' Being content, he does not want it to be known that 'He is content.' Being reclusive, he does not want it to be known that 'He is reclusive.' His persistence being aroused, he does not want it to be known that 'His persistence is aroused.' His mindfulness being established, he does not want it to be known that 'His mindfulness is established.' His mind being centered, he does not want it to be known that 'His mind is centered.' Being endowed with discernment, he does not want it to be known that 'He is endowed with discernment.' Enjoying non-complication, he does not want it to be known that 'He is enjoying non-complication.' 'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. And with reference to this was it said.
"'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. With reference to what was it said? There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all. 'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. And with reference to this was it said.
"'This Dhamma is for one who is reclusive, not for one who is entangled.' Thus was it said. With reference to what was it said? There is the case where a monk, when living in seclusion, is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples. With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much is necessary for them to take their leave. 'This Dhamma is for one who is reclusive, not for one in entanglement.' Thus was it said. And with reference to this was it said.
"'This Dhamma is for one whose persistence is aroused, not for one who is lazy.' Thus was it said. With reference to what was it said? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. 'This Dhamma is for one whose persistence is aroused, not for one who is lazy.' Thus was it said. And with reference to this was it said.
"'This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.' Thus was it said. With reference to what was it said? There is the case where a monk is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. 'This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.' Thus was it said. And with reference to this was it said.
"'This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.' Thus was it said. With reference to what was it said? There is the case where a monk, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful & alert, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. 'This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.' Thus was it said. And with reference to this was it said.
"'This Dhamma is for one endowed with discernment, not for one whose discernment is weak.' Thus was it said. With reference to what was it said? There is the case where a monk is discerning, endowed with discernment of arising & passing away -- noble, penetrating, leading to the right ending of stress. 'This Dhamma is for one endowed with discernment, not for one whose discernment is weak.' Thus was it said. And with reference to this was it said.
"'This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys & delights in complication.' Thus was it said. With reference to what was it said? There is the case where a monk's mind leaps up, grows confident, steadfast, & is firm in the cessation of complication. 'This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys & delights in complication.' Thus was it said. And with reference to this was it said."
Now, during the following Rains Retreat, Ven. Anuruddha stayed right there in the Eastern Bamboo Park among the Cetis. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Anuruddha became another one of the arahants. Then, on attaining arahantship, he uttered this verse:
Knowing my thoughts,
the Teacher, unexcelled in the cosmos,
came to me through his power
in a body made of mind.
He taught in line with my thoughts,
and then further.
The Buddha,
delighting in non-complication,
taught non-complication.
Knowing his Dhamma,
I kept delighting in his bidding.
The three knowledges
have been attained;
the Buddha's bidding,
done.

Related reading:
- SN 48.10
- AN 4.28
- AN 8.53

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-30.html

AN 8.31

Anguttara Nikaya 8.31
Ways of Giving
translated from the Pali by Nyanaponika Thera

"There are eight ways of giving. What eight? Spontaneously [1] one gives; or one gives out of fear; [2] or because of thinking, 'He, too, has given me a gift'; or because of thinking, 'He will give me a present, too'; or because of thinking that it is good to give; [3] or because of thinking, 'I cook, but they (being ascetics) do not; since I cook, it would not be proper for me to refuse giving (a meal) to those who do not cook'; or because of thinking, 'By giving such a gift, I shall earn a good reputation'; or one gives because it ennobles the mind, adorns the mind." [4]
Notes:
1. Comy.: If, for instance, a lay devotee sees a monk and immediately, without hesitation offers him a seat and a meal.
2. "Fear and blame or fear of an unhappy rebirth" (Comy.); or for appeasing the powerful.
3. "Because giving is praised by the Buddha and wise men" (Comy.).
4. "By softening the heart of the giver and the recipient" (Comy.). Some of the "ways of giving" mentioned in this and the following text refer specifically to the gift of a meal to monks, but not exclusively so. Some of the items have a general application. In Sri Lanka the Pali word dna (giving, gifts) is commonly used for an alms meal offered to Buddhist monks; but in the Pali scriptures the usage is not restricted in that way. On the subject of giving, see in this Anthology, Part I (Wheel No. 155/158), 28, 53; in Part II (Wheel No. 208/211), 8.

AN 8.33

Anguttara Nikaya 8.33
Reasons for Giving
translated from the Pali by Nyanaponika Thera

"There are eight reasons for giving. What eight? People may give out of affection; or in an angry mood; [5] out of stupidity; [6] out of fear; or because they think: 'Such gifts have been given before by my father and grandfather and it was done by them before; hence it will be unworthy of me to give up this old family tradition'; or because of thinking, 'By giving this gift, I shall — after the body's break-up, after death — be reborn in a happy realm of existence, in a heavenly world'; or because of thinking, 'When giving this gift, my heart will be glad, and happiness and joy will arise in me'; or one gives because it ennobles and adorns the mind."
Notes:
5. Dosena, lit.: out of hate. Comy.: "Being angry, one gets hold of what is handy and quickly gives it."
6. Mohena. For foolish reasons; or in an unintelligent or absent-minded way.

AN 8.35

Anguttara Nikaya 8.35
Rebirth on Account of Giving
translated from the Pali by Nyanaponika Thera

"There are eight kinds of rebirth on account of giving. What eight?
"Herein, monks, a certain person makes a gift to a recluse or a brahman, offering him food, drink, garments, a vehicle, flowers, incense, ointment, bedding, housing or lighting. In making the gift, he hopes for a reward. He now notices noblemen of wealth, brahmans of wealth or householders of wealth, provided with the five sense pleasures and enjoying them. And he thinks: 'Oh, may I be reborn among them, when I die, when this body breaks up!' And he sets his mind on that thought, keeps to it firmly and fosters it. This thought of his aims at what is low, [7] and if not developed to what is higher, [8] it will lead him to just such a rebirth. After his death, when his body breaks up, he will be reborn among wealthy noblemen, wealthy brahmans or wealthy householders. This, however, I declare only for the virtuous, not for the unvirtuous; [9] for it is due to his purity, monks, that the heart's desire of the virtuous succeeds.
"Then again, a certain person makes a gift to a recluse or a brahman, offering him food... or lighting. In making the gift, he hopes for a reward. He now hears of the long life, the beauty and the great happiness of deities in the realm of the Four Great Divine Kings — the Thirty-three gods — the Yma gods — the Tusita gods — the gods of creative joy — the gods controlling others' creations, and he wishes to be reborn among them. He sets his mind on that thought, keeps to it firmly and fosters it. This thought of his aims at what is low, and if not developed to what is higher, it will lead him to just such a rebirth. After his death, when his body breaks up, he will be reborn among the deities in the realm of the Four Great Divine Kings... the gods controlling others' creations. This, however, I declare only for the virtuous, not for the unvirtuous; for it is due to his purity, monks, that the heart's desire of the virtuous succeeds.
"Then again, a certain person makes a gift to a recluse or a brahman, offering him food... or lighting. He now hears of the long life, the beauty and the great happiness of the deities of Brahm's realm, and he wishes to be reborn among them. He sets his mind on that thought, keeps to it firmly and fosters it. This thought of his aims at what is low, and if not developed to what is higher, it will lead him to just such a rebirth. After his death, when his body breaks up, he will be reborn among the deities of Brahm's realm. This, however, I declare only for the virtuous, not for the unvirtuous; only for one free of lust, not for one who is lustful. [10] Because he is without lust, monks, the heart's desire of the virtuous succeeds.
"These, monks, are the eight kinds of rebirth on account of giving."
Notes:
7. Aims at what is low. Comy.: That is, at the low (level of the) five sense-objects.
8. Uttari abhvitaC. Comy.: "His mind has not been developed beyond that, i.e., towards the holy path and fruitions (of stream-entry, etc.)."
9. Sub. Comy.: "This is meant to indicate that immorality would create an impediment, and that it is not solely the meritorious act consisting of giving that leads to such a favorable rebirth."
10. Free of lust (v+targassa). Comy.: That is, one who is free of lust (for sensuality) either by having eradicated it (samucchinna-rgassa) by the path of non-return; or by having repressed it (vikkhambhita) by a meditative attainment. For one cannot be reborn in a Brahma-world solely by giving (liberality; dna). Giving, however, is an ennobling and supportive factor in a state of mind directed to tranquillity and insight (samatha-vipassan). If one practices the brahma-vihra (divine abidings) with a mind that has become gentle by giving, one will be reborn in the Brahma-world." — Sub. Comy.: "The term 'free of lust' (v+targa) refers here only to the eradication of sensuous desire (kma-rga), by which a rebirth in a Brahma-world may well take place; but such a rebirth cannot occur by the eradication of the desire for (renewed) existence (bhava-rga)."

AN 8.36

Anguttara Nikaya 8.36
Ways of Meritorious Action
translated from the Pali by Nyanaponika Thera

"There are, monks, three ways of making merit. [11] What three?
"There are ways of making merit by giving, by (practicing) virtue and by meditation. [12]
"There is a person who, only to a small degree, has practiced the making of merit by giving; and, likewise to a small degree, he has practiced the making of merit by virtue; but the making of merit by meditation he has not undertaken. [13] This one, after death, when his body breaks up, will be reborn among humans in an ill-favored condition. [14]
"Another person has practiced to a high degree the making of merit by giving as well as by virtue; but the making of merit by meditation he has not undertaken. Such a one, after death, when his body breaks up, will be reborn among humans in favorable conditions.
"Or he will be reborn in the company of the deities of the Four Great Divine Kings. And there, the Four Great Divine Kings, who had practiced to a very high degree the making of merit by giving and by virtue, surpass the deities of their realm in ten things: in divine life span, divine beauty, divine happiness, divine power, divine sights, sounds, smells, tastes, and touches.
"Or he will be reborn in the company of the Thirty-three gods. And there, Sakka king of gods, who had practiced to a very high degree the making of merit by giving and virtue, surpasses...
(The same statements are made for rebirth among the Yma gods, Tusita gods, the gods of creative joy, the gods controlling others' creations, and for the respective rulers of these realms.)
"These, monks, are the three ways of making merit."
Notes:
11. Puññ-kiriya-vatthu. The term vatthu can also be rendered by basis, item or type. Comy. says that these three are bases for their respective benefits. — Later tradition adds another seven items; on these see "The Advantages of Merit," by Bhikkhu Khantipalo (Bodhi Leaves No. 38).
12. Dna, s+la, bhvana.
13. Comy.: "He has not even made an effort in meditation."
14. Comy.: "He will be reborn in a family of low status and he will be unsuccessful in his life."

AN 8.39

Anguttara Nikaya 8.39
Abhisanda Sutta
Rewards
For free distribution only, as a gift of Dhamma

"Monks, there are these eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight?
"There is the case where a noble disciple has gone to the Buddha for refuge. This is the first reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.
"Furthermore, the noble disciple has gone to the Dhamma for refuge. This is the second reward of merit...
"Furthermore, the noble disciple has gone to the Sangha for refuge. This is the third reward of merit...
"Now, there are these five gifts, five great gifts -- original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning -- that are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & priests. Which five?
"There is the case where a noble disciple, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift -- original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning -- that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & priests. And this is the fourth reward of merit...
"Furthermore, abandoning taking what is not given (stealing), the noble disciple abstains from taking what is not given. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the second gift, the second great gift...and this is the fifth reward of merit...
"Furthermore, abandoning illicit sex, the noble disciple abstains from illicit sex. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the third gift, the third great gift...and this is the sixth reward of merit...
"Furthermore, abandoning lying, the noble disciple abstains from lying. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fourth gift, the fourth great gift...and this is the seventh reward of merit...
"Furthermore, abandoning the use of intoxicants, the noble disciple abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fifth gift, the fifth great gift -- original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning -- that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & priests. And this is the eighth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

Related reading:
- AN 4.111, as an example of gentle training.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-39.html

AN 8.40

Anguttara Nikaya 8.40
Vipaka Sutta
Results
For free distribution only, as a gift of Dhamma

"Monks, the taking of life -- when indulged in, developed, & pursued -- is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from the taking of life is that, when one becomes a human being, it leads to a short life span.
"Stealing -- when indulged in, developed, & pursued -- is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from stealing is that, when one becomes a human being, it leads to the loss of one's wealth.
"Illicit sexual behavior -- when indulged in, developed, & pursued -- is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from illicit sexual behavior is that, when one becomes a human being, it leads to rivalry & revenge.
"Telling falsehoods -- when indulged in, developed, & pursued -- is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from telling falsehoods is that, when one becomes a human being, it leads to being falsely accused.
"Malicious tale-bearing -- when indulged in, developed, & pursued -- is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from malicious tale-bearing is that, when one becomes a human being, it leads to the breaking of one's friendships.
"Harsh speech -- when indulged in, developed, & pursued -- is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from harsh speech is that, when one becomes a human being, it leads to unappealing sounds.
"Frivolous chattering -- when indulged in, developed, & pursued -- is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from frivolous chattering is that, when one becomes a human being, it leads to words that aren't worth taking to heart.
"The drinking of fermented & distilled liquors -- when indulged in, developed, & pursued -- is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from drinking fermented & distilled liquors is that, when one becomes a human being, it leads to mental derangement."

Related reading:
- AN 4.111, as an example of harsh training.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-40.html

AN 8.41

Anguttara Nikaya 8.41
Uposatha Sutta
The Uposatha Observance
Translated from the Pali by Bhikkhu Kantasilo
For free distribution only, by arrangement with the translator and The Office of the Secretary of the Supreme Patriarch

From Uposatha Sila: The Eight-Precept Observance, compiled and written by Somdet Phra Buddhaghosacariya (Ñanavara Thera), translated from the Thai by Bhikkhu Kantasilo.

Evamme sutam ekam samayam bhagava savatthiyam viharati jetavane anathapindikassa arame tatra kho bhagava bhikkhu amantesi bhikkhavoti bhadanteti te bhikkhu bhagavato paccassosum bhagava etadavoca atthamggasamannagato bhikkhave uposatho upavuttho mahapphalo hoti mahanisamso mahajutiko mahavippharoti...
Thus have I heard:
At one time the Blessed One was residing in Jetavana, the monastery of Anathapindika, near Savatthi. At that time the Blessed One, having called all the bhikkhus together, addressed them thus: "Bhikkhus!" The bhikkhus answered in assent: "Lord!" (The bhikkhus then prepared themselves for the following teaching.) The Blessed One then gave the following teaching on Uposatha.
"Bhikkhus. Uposatha is comprised of eight factors which the Ariyan disciple observes, the observation of which brings glorious and radiant fruit and benefit.
"Bhikkhus. What is the Uposatha which, observed by the Ariyan disciples, brings glorious and radiant fruit and benefit?"
1. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up the intentional taking of life (panatipata). The club and sword have been laid down. They have shame (of doing evil) and are compassionate towards all beings.'
"All of you have given up the intentional taking of life, have put down all weapons, are possessed of shame (of doing evil) and are compassionate towards all beings. For all of this day and night, in this manner, you will be known as having followed the Arahants, and the Uposatha will have been observed by you. This is the first factor of the Uposatha.
2. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up taking what has not been given (adinnadana). They take only what is given, are intent on taking only what is given. They are not thieves. Their behavior is spotless.'
"All of you have given up the taking of what has not been given, are ones who do not take what is not given, are intent on taking only what is given, are not thieves. Your behavior is spotless. For all of this day and night, in this manner, you will be known as having followed the Arahants, and the Uposatha will have been observed by you. This is the second factor of the Uposatha.
3. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up that which is an obstacle to the Brahma-faring (abrahma-cariya). Their practice is like that of a Brahma. They are far from sexual intercourse, which is a practice of lay people.'
"All of you have given up that which is an obstacle to the Brahma-faring and behave like a Brahma. Your behavior is far from sexual intercourse. For all of this day and night, in this manner, you will be known as having followed the Arahants, and the Uposatha will have been observed by you. This is the third factor of the Uposatha.
4. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up the telling of lies (musavada).They utter only the truth and are intent on the truth. Their speech is firm and is composed of reason. Their speech does not waver from that which is a mainstay for the world.'
"All of you have given up the telling of lies. You speak only the truth and are intent only on that which is true. Your speech is firm and with reason. Your speech does not waver from that which is a mainstay for the world. For all of this day and night, in this manner, you will be known as having followed the Arahants, and the Uposatha will have been observed by you. This is the fourth factor of the Uposatha.
5. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up the taking of liquors and intoxicants (sura-meraya-majja-pamadatthana), of that which intoxicates, causing carelessness. They are far from intoxicants.'
"All of you have given up the taking of liquors and intoxicants. You abstain from drink which causes carelessness. For all of this day and night, in this manner, you will be known as having followed the Arahants, and the Uposatha will have been observed by you. This is the fifth factor of the Uposatha.
6. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, eat at one time only and do not partake of food in the evening. They abstain from food at the 'wrong time' (vikala bhojana).'
"All of you eat at one time only and do not partake of food in the evening. You abstain from food at the 'wrong time.' For all of this day and night, in this manner, you will be known as having followed the Arahants, and the Uposatha will have been observed by you. This is the sixth factor of the Uposatha.
7. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up singing and dancing, the playing of musical instruments and the watching of entertainments, which are stumbling blocks to that which is wholesome. Nor do they bedeck themselves with ornaments, flowers or perfume.'
"All of you have given up singing and dancing, the playing of musical instruments and the watching of entertainments, which are stumbling blocks to that which is wholesome. You do not bedeck yourselves with ornaments, flowers or perfume. For all of this day and night, in this manner, you will be known as having followed the Arahants, and the Uposatha will have been observed by you. This is the seventh factor of the Uposatha.
8. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All Arahants, for as long as life lasts, have given up lying on large or high beds. They are content with low beds or bedding made of grass.'
"All of you have given up lying on large or high beds. You are content with low beds or beds made of grass. For all of this day and night, in this manner, you will be known as having followed the Arahants, and the Uposatha will have been observed by you. This is the eighth factor of the Uposatha.
"Bhikkhus. The Uposatha is comprised of these eight factors which the Ariyan disciple observes, and it is of great and glorious fruit and benefit."
Thus the Blessed One spoke on the Uposatha. The bhikkhus were delighted and rejoiced at his words.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-41.html

AN 8.43

Anguttara Nikaya 8.43
Visakhuposatha Sutta
The Discourse to Visakha on the Uposatha with the Eight Practices
Translated from the Pali by Bhikkhu Khantipalo
For free distribution only, by arrangement with the Buddhist Publication Society

From Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence (WH 206/7), by Bhikkhu Khantipalo (Kandy: Buddhist Publication Society, 1982).

Thus have I heard: At one time the Exalted One was staying near Savatthi at the Eastern monastery in the mansion (given by) Migara's mother. Then Visakha,[1] Migara's mother, approached the Exalted One; having approached and bowed down she sat down in a suitable place. When she was seated the Exalted One spoke thus to Visakha, Migara's Mother:
"Visakha, when the Uposatha undertaken with its eight component practices,[2] is entered on, it is of great fruit, of great advantage, of great splendor, of great range. And how, Visakha, is the Uposatha undertaken with its eight component practices, entered on, is of great fruit, great advantage, great splendor and great range?
"Here,[3] Visakha, a noble disciple considers thus:
"'For all their lives the Arahants dwell having abandoned killing living beings, refrain from killing living beings, they have laid down their staffs, laid down their weapons, they are conscientious,[4] sympathetic, compassionate for the good of all living beings; so today I dwell, for this night and day, having abandoned killing living beings, refraining from killing living beings, I am one who has laid down my staff, laid down my weapon, I am conscientious, sympathetic, compassionate for the good of all living beings. By this practice, following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this first practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned taking what is not given, refrain from taking what is not given, they are takers of what is given, those who expect only what is given, themselves become clean without thieving; so today I dwell, for this night and day, having abandoned taking what is not given, refraining from taking what is not given. I am a taker of what is given, one who expects only what is given, by myself become clean without thieving. By this practice, following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this second practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned unchaste conduct, they are of chaste conduct, living aloof, refrain from sex which is the way of common society; so today I dwell, for this night and day, having abandoned unchaste conduct, I am of chaste conduct, living aloof, refraining from sex which is the common way of society. By this practice, following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this third practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned false speech, refrain from false speech, they are speakers of truth, joiners of truth,[5] firm-in-truth,[6] grounded-on-truth,[7] not speakers of lies to the world; so today I dwell, for this night and day, having abandoned false speech, refraining from false speech, a speaker of truth, a joiner of truth, firm-in-truth, grounded-on-truth, not a speaker of lies to the world. By this practice, following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this fourth practice.
"(He considers:) 'For all their lives the Arahants dwell having abandoned distilled and fermented intoxicants which are the occasion for carelessness and refrain from them; so today I dwell, for this night and day, having abandoned distilled and fermented intoxicants which are the occasion for carelessness, refraining from them. By this practice, following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this fifth practice.
"(He considers:) 'For all their lives the Arahants are one-mealers, refrain from eating outside the time, desisting at night,[8] so today I am a one-mealer, refraining from eating outside the time, desisting at night. By this practice, following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this sixth practice.
"(He considers:) 'For all their lives the Arahants refrain from dancing, singing, music, going to see entertainments, wearing garments, smartening with perfumes and beautifying with cosmetics; so today I refrain from dancing, singing, music, going to see entertainments, wearing ornaments, smartening with perfumes and beautifying with cosmetics. By this practice, following after the Arahants, the Uposatha will be entered on by me.'
"It is undertaken by this seventh practice.
"(He considers:) 'For all their lives the Arahants having abandoned high beds[9] and large beds,[10] refraining from high beds and large beds, they make use of a low sleeping place, a (hard) bed or a strewing of grass; so today I have abandoned high beds and large beds, refraining from high beds and large beds, I make use of a low sleeping place, a (hard) bed or a strewing of grass. By this practice, following after the Arahants the Uposatha will be entered on by me.'
"It is undertaken by this eighth practice.
"Thus indeed, Visakha, is the Uposatha entered on and undertaken with its eight component practices, of great fruit, of great advantage, of great splendor, of great range. "How great a fruit? How great an advantage? How great a splendor? How great a range?
"Just as though, Visakha, one might have power, dominion and kingship[11] over sixteen great countries abounding in the seven treasures[12] -- that is to say, Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vansa, Kure, Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara and Kamboja, yet it is not worth a sixteenth part of the Uposatha undertaken with its eight practices. For what reason? Miserable is kingship over men compared with heavenly bliss.
"That which among men is fifty years, Visakha, is one night and day of the devas of the Four Great Kings, their month has thirty of those days, their year twelve of those months; the lifespan of the devas of the Four Great Kings is five hundred of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with its eight practices, at the break up of the body, after death, may arise to fellowship with the devas of the Four Great Kings -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is a hundred years, Visakha, is one night and day of the devas of the Thirty-three, their month has thirty of those days, their year twelve of those months; the lifespan of the devas of the Thirty-three is one thousand of those heavenly years.[13] Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death, may arise to fellowship with the devas of the Thirty-three -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is two hundred years, Visakha, is one night and day of the Yama devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Yama devas is two thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break-up of the body, after death, may arise to fellowship with the Yama devas -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is four hundred years, Visakha, is one night and day of the Tusita devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Tusita devas is four thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death, may arise to fellowship with the Tusita devas -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is eight hundred years, Visakha, is one night and day of the Nimmanarati devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Nimmanarati devas is eight thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death may arise to fellowship with the Nimmanarati devas -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is sixteen hundred years, Visakha, is one night and day of the Paranimmitavasavatti devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Paranimmitavasavatti devas is sixteen thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death, may arise to fellowship with the Paranimmitavasavatti devas -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"Kill no life, nor take what is not given, speak no lie, nor be an alcoholic, refrain from sex and unchaste conduct, at night do not eat out-of-time food, neither bear garlands nor indulge with perfume, and make your bed a mat upon the ground: this indeed is called the eight-part uposatha taught by the Buddha gone to dukkha's end. The radiance of the sun and moon, both beautiful to see, follow on from each other, dispelling the darkness as they go through the heavens, illumining the sky and brightening the quarters and the treasure found between them: pearls and crystals and auspicious turquoises, gold nuggets and the gold called "ore," monetary gold with gold dust carried down -- compared with the eight-part uposatha, though they are enjoyed, are not a sixteenth part -- as the shining of the moon in all the groups of stars. Hence indeed the woman and the man who are virtuous enter on uposatha having eight parts and having made merits[14] bringing forth happiness blameless they obtain heavenly abodes." -- [PTSn iv. pp.255-258] * * *
(The upasaka Vasettha, when he heard this discourse, after the Buddha had finished speaking the above verses, exclaimed:)
"Lord, if my dear kin and relatives were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. Lord, if all the warrior-nobles, brahmins, merchants and laborers were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day."
"So it is, Vasettha. If all the warrior-nobles, brahmins, merchants and laborers were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. If this world with its devas, maras and brahmas, this generation with its samanas and brahmins, together with its rulers and mankind were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. Vasettha, if these great sala trees were to enter on the uposatha undertaken with its eight practices it would be for their benefit and happiness for many a day, that is, if they were conscious, what to speak of mankind." -- [PTSn iv. p.259]

Notes
1. Visakha: a very generous woman lay-disciple who, by listening frequently to Dhamma, became a Streamwinner and who was, perhaps, already a noble disciple (ariya) when this discourse was spoken.
2. anga: lit. part, component, practice; here meaning practices composing the Uposatha.
3. "Here": meaning "in the Buddhasasana," the Buddha's instructions or religion.
4. lajji: one who has shame (hiri) of doing evil, and fear of doing evil (ottappa), the two qualities which are called "the world guardians."
5. saccasandha: "they join the truth" (Comm.).
6. theta: lit. "firm, established," that is, in the experience of ultimate truth.
7. paccayika: truth that has been seen by perceiving its conditional arising.
8. Bhikkhus do not eat after midday until the following dawn.
9. High beds means luxurious beds which are soft and well-sprung.
10. Large beds means those in which two people can sleep.
11. rajjam: lit., "kingship," but meaning generally great authority.
12. The seven treasures: gold, silver, pearls, crystal, turquoise, diamond, coral.
13. If calculated in human years, the devas of the Four Great Kings live 9,000,000 years; of the Thirty-three 36,000,000 years; of the Yama 144,000,000 years; of the Tusita 576,000,000 years; of the Nimmanarati 2,304,000,000 years; of the Paranimminitavasavatti devas the life is 9,216,000,000 years. Man can live at most one day in the life of the Thirty-three. It is worth reading the story in the Dhammapada Commentary (trans. "Buddhist Legends," Harvard Oriental Series Vol. 29, reissued by the Pali Text Society, London, 1969), called Husband-honourer, which brings to life this comparative time scale.
14. merit (puñña): good kamma which purifies and cleanses the mind of the doer, such as the practice of the three ways of merit-making: giving, moral conduct (or precepts), and meditation.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-43.html

AN 8.53

Anguttara Nikaya 8.53
Gotami Sutta
To Gotami
For free distribution only, as a gift of Dhamma

I have heard that at one time the Blessed One was staying at Vesali, in the Peaked Roof Hall in the Great Forest.
Then Mahapajapati Gotami went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute."
"Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome': You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'
"As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome': You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
That is what the Blessed One said. Gratified, Mahapajapati Gotami delighted at his words.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-53.html

AN 8.54

Anguttara Nikaya 8.54
Vyagghapajja Sutta(Dighajanu Sutta)
Conditions of Welfare
Translated from the Pali by Narada Thera
For free distribution only, by arrangement with the Buddhist Publication Society

From Everyman's Ethics: Four Discourses by the Buddha (WH 14), translated by Narada Thera, (Kandy: Buddhist Publication Society, 1985).

Translator's note: In this sutta, the Buddha instructs rich householders how to preserve and increase their prosperity and how to avoid loss of wealth. Wealth alone, however, does not make a complete man nor a harmonious society. Possession of wealth all too often multiplies man's desires, and he is ever in the pursuit of amassing more wealth and power. This unrestrained craving, however, leaves him dissatisfied and stifles his inner growth. It creates conflict and disharmony in society through the resentment of the underprivileged who feel themselves exploited by the effects of unrestrained craving.
Therefore the Buddha follows up on his advice on material welfare with four essential conditions for spiritual welfare: confidence (in the Master's enlightenment), virtue, liberality and wisdom. These four will instill in man a sense of higher values. He will then not only pursue his own material concern, but also be aware of his duty towards society. To mention only one of the implications: a wisely and generously employed liberality will reduce tensions and conflicts in society. Thus the observing of these conditions of material and spiritual welfare will make for an ideal citizen in an ideal society.

Thus have I heard. Once the Exalted One was dwelling amongst the Koliyans,[1] in their market town named Kakkarapatta. Then Dighajanu,[2] a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows:
"We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandalwood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Lord, let the Exalted One preach the Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life."

(Conditions of Worldly Progress)
"Four conditions, Vyagghapajja,[3] conduce to a householder's weal and happiness in this very life. Which four?
"The accomplishment of persistent effort (utthana-sampada), the accomplishment of watchfulness (arakkha-sampada), good friendship (kalyanamittata) and balanced livelihood (sama-jivikata).
"What is the accomplishment of persistent effort?
"Herein, Vyagghapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft -- at that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means; he is able to carry out and allocate (duties). This is called the accomplishment of persistent effort.
"What is the accomplishment of watchfulness?
"Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by the sweat of his brow, justly acquired by right means -- such he husbands well by guarding and watching so that kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it away, nor ill-disposed heirs remove it. This is the accomplishment of watchfulness.
"What is good friendship?
"Herein, Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders or householders' sons, whether young and highly cultured or old and highly cultured, full of faith (saddha),[4] full of virtue (sila), full of charity (caga), full of wisdom (pañña). He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship.
"What is balanced livelihood?
"Herein, Vyagghapajja, a householder knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.
"Just as the goldsmith,[5] or an apprentice of his, knows, on holding up a balance, that by so much it has dipped down, by so much it has tilted up; even so a householder, knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.
"If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say -- 'This person enjoys his property like one who eats wood-apple.'[6] If, Vyagghapajja, a householder with a large income were to lead a wretched life, there would be those who say -- 'This person will die like a starveling.'
"The wealth thus amassed, Vyagghapajja, has four sources of destruction:
"(i) Debauchery, (ii) drunkenness, (iii) gambling, (iv) friendship, companionship and intimacy with evil-doers.
"Just as in the case of a great tank with four inlets and outlets, if a man should close the inlets and open the outlets and there should be no adequate rainfall, decrease of water is to be expected in that tank, and not an increase; even so there are four sources for the destruction of amassed wealth -- debauchery, drunkenness, gambling, and friendship, companionship and intimacy with evil-doers.
"There are four sources for the increase of amassed wealth: (i) abstinence from debauchery, (ii) abstinence from drunkenness, (iii) non- indulgence in gambling, (iv) friendship, companionship and intimacy with the good.
"Just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close the outlets, and there should also be adequate rainfall, an increase in water is certainly to be expected in that tank and not a decrease, even so these four conditions are the sources of increase of amassed wealth.
"These four conditions, Vyagghapajja, are conducive to a householder's weal and happiness in this very life.

(Conditions of Spiritual Progress)
"Four conditions, Vyagghapajja, conduce to a householder's weal and happiness in his future life. Which four?
"The accomplishment of faith (saddha-sampada), the accomplishment of virtue (sila-sampada), the accomplishment of charity (caga-sampada) and the accomplishment of wisdom (pañña-sampada).
"What is the accomplishment of faith?
"Herein a householder is possessed of faith, he believes in the Enlightenment of the Perfect One (Tathagata): Thus, indeed, is that Blessed One: he is the pure one, fully enlightened, endowed with knowledge and conduct, well-gone, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith.
"What is the accomplishment of virtue?
"Herein a householder abstains from killing, stealing, sexual misconduct, lying, and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue.
"What is the accomplishment of charity?
"Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity.
"What is the accomplishment of wisdom?
"Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence); he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom.
"These four conditions, Vyagghapajja, conduce to a householder's weal and happiness in his future life." Energetic and heedful in his tasks,Wisely administering his wealth,He lives a balanced life,Protecting what he has amassed.
Endowed with faith and virtue too,Generous he is and free from avarice;He ever works to clear the pathThat leads to weal in future life.
Thus to the layman full of faith,By him, so truly named 'Enlightened,'These eight conditions have been toldWhich now and after lead to bliss.

Notes
1. The Koliyans were the rivals of the Sakyans. Queen Maha Maya belonged to the Koliyan clan and King Suddhodana to the Sakyan clan.
2. Literally, 'long-kneed'
3. 'Tiger's Path'; he was so called because his ancestors were born on a forest path infested with tigers. Vyagghapajja was Dighajanu's family name
4. Saddha is not blind faith. It is confidence based on knowledge.
5. Tuladharo, lit., 'carrier of the scales.'
6. Udambarakhadaka. The Commentary explains that one who wishes to eat wood-apple shakes the tree, with the result that many fruits fall but only a few are eaten, while a large number are wasted.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-54.html

AN 8.54b

Anguttara Nikaya 8.54
Dighajanu Sutta(Vyagghapajja Sutta)
To Dighajanu
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was dwelling among the Koliyans. Now the Koliyans have a town named Kakkarapatta. There Dighajanu (LongShin) the Koliyan went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, "We are lay people enjoying sensual pleasures; living crowded with spouses and children; using Kasi fabrics and sandalwood; wearing garlands, scents, and creams; handling gold and silver. May the Blessed One teach the Dhamma for those like us, for our happiness and well-being in this life, for our happiness and well-being in lives to come."
[The Blessed One said:] "There are these four qualities, TigerPaw, that lead to a lay person's happiness and well-being in this life. Which four? Being consummate in initiative, being consummate in vigilance, having admirable people as friends, and maintaining one's livelihood in tune.
"And what does it mean to be consummate in initiative? There is the case where a lay person, by whatever occupation he makes his living -- whether by farming or trading or cattle tending or archery or as a king's man or by any other craft -- is clever and untiring at it, endowed with discrimination in its techniques, enough to arrange and carry it out. This is called being consummate in initiative.
"And what does it mean to be consummate in vigilance? There is the case when a lay person has righteous wealth -- righteously gained, coming from his initiative, his striving, his making an effort, gathered by the strength of his arm, earned by his sweat -- he manages to protect it through vigilance [with the thought], 'How shall neither kings nor thieves make off with this property of mine, nor fire burn it, nor water sweep it away, nor hateful heirs make off with it?' This is called being consummate in vigilance.
"And what does it mean to have admirable people as friends? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called having admirable people as friends.
"And what does it mean to maintain one's livelihood in tune? There is the case where a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher,[thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income.' Just as when a weigher or his apprentice, when holding the scales, knows, 'It has tipped down so much or has tipped up so much,' in the same way, the lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher,[thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income.' If a lay person has a small income but maintains a grand livelihood, it will be rumored of him, 'This clansman devours his wealth like a fruit-tree eater [Commentary: one who shakes more fruit off a tree than he can possibly eat].' If a lay person has a large income but maintains a miserable livelihood, it will be rumored of him, 'This clansman will die of starvation.' But when a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher,[thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income,' this is called maintaining one's livelihood in tune.
"These are the four drains on one's store of wealth: being debauched in sex; being debauched in drink; being debauched in gambling; and having evil people as friends, associates, and companions. Just as if there were a great reservoir with four inlets and four drains, and a man were to close the inlets and open the drains, and the sky were not to pour down proper showers, the depletion of that great reservoir could be expected, not its increase. In the same way, these are the four drains on one's store of wealth: being debauched in sex, being debauched in drink, being debauched in gambling, and having evil people as friends, associates, and companions.
"These are the four inlets to one's store of wealth: not being debauched in sex; not being debauched in drink; not being debauched in gambling; and having admirable people as friends, associates, and companions. Just as if there were a great reservoir with four inlets and four drains, and a man were to open the inlets and close the drains, and the sky were to pour down proper showers, the increase of that great reservoir could be expected, not its depletion. In the same way, these are the four inlets to one's store of wealth: not being debauched in sex, not being debauched in drink, not being debauched in gambling, and having admirable people as friends, associates, and companions.
"These, TigerPaw, are the four qualities that lead to a lay person's happiness and well-being in this life.
"There are these four qualities that lead to a lay person's happiness and well-being in lives to come. Which four? Being consummate in conviction, being consummate in virtue, being consummate in generosity, being consummate in discernment.
"And what does it mean to be consummate in conviction? There is the case where a noble disciple has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' This is called being consummate in conviction.
"And what does it mean to be consummate in virtue? There is the case where a noble disciple abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This is called being consummate in virtue.
"And what does it mean to be consummate in generosity? There is the case of a noble disciple, his awareness cleansed of the stain of miserliness, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called being consummate in generosity.
"And what does it mean to be consummate in discernment? There is the case where a noble disciple is discerning, endowed with discernment of arising and passing away -- noble, penetrating, leading to the right ending of stress. This is called being consummate in discernment.
"These, TigerPaw, are the four qualities that lead to a lay person's happiness and well-being in lives to come." Heedful at administeringor working at one's occupation,maintaining one's life in tune,    one protects one's store of wealth.A person of conviction,consummate in virtue,magnanimous, free of selfishness,    constantly clears the path    to security in the lives to come.Thus for one who seeks the household life,these eight qualities, leading to welfare & happinessboth in this life & in lives to come,have been declared by the one    whose name    is truth.And this is how, for householders,generosity & merit increase.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-54b.html

AN 8.63

Anguttara Nikaya 8.63
Sankhitta Sutta
In Brief (Good Will, Mindfulness, & Concentration)
For free distribution only, as a gift of Dhamma

Translator's note: This discourse is important in that it explicitly refers to the practice of the four frames of reference (the four foundations of mindfulness) as a form of concentration practice, mastered in terms of the levels of jhana.

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "It would be good if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent, & resolute."
"But it is in just this way that some worthless men make a request but then, having been told the Dhamma, think they should tag along right behind me."
"May the Blessed One teach me the Dhamma in brief! May the One Well-gone teach me the Dhamma in brief! It may well be that I will understand the Blessed One's words. It may well be that I will become an heir to the Blessed One's words."
"Then, monk, you should train yourself thus: 'My mind will be established inwardly, well-composed. No evil, unskillful qualities, once they have arisen, will remain consuming the mind.' That's how you should train yourself.
"Then you should train yourself thus: 'Good-will, as my release of awareness, will be developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken.' That's how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture...not accompanied by rapture...endowed with a sense of enjoyment; you should develop it endowed with equanimity.
"When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: 'Compassion, as my release of awareness...Appreciation, as my release of awareness...Equanimity, as my release of awareness, will be developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken.' That's how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture...not accompanied by rapture...endowed with a sense of enjoyment; you should develop it endowed with equanimity.
"When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: 'I will remain focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.' That's how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture...not accompanied by rapture...endowed with a sense of enjoyment; you should develop it endowed with equanimity.
"When this concentration is thus developed, thus well-developed by you, you should train yourself: 'I will remain focused on feelings in & of themselves...the mind in & of itself...mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.' That's how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture...not accompanied by rapture...endowed with a sense of enjoyment; you should develop it endowed with equanimity.
"When this concentration is thus developed, thus well-developed by you, then wherever you go, you will go in comfort. Wherever you stand, you will stand in comfort. Wherever you sit, you will sit in comfort. Wherever you lie down, you will lie down in comfort."
Then that monk, having been admonished by an admonishment from the Blessed One, got up from his seat and bowed down to the Blessed One, circled around him, keeping the Blessed One to his right side, and left. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus he became another one of the Arahants.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-63.html

AN 8.73

Anguttara Nikaya 8.73
Mindfulness of Death (I)
translated from the Pali by Nyanaponika Thera

Once the Blessed One was staying in the Brick Hall at Ndik. There he addressed the monks as follows:
"Mindfulness of death, monks, if cultivated and frequently practiced, brings great fruit, great benefit; it merges in the Deathless, ends in the Deathless. Therefore, monks, you should cultivate mindfulness of death."
After these words of the Blessed One, a certain monk said:
"Lord, I cultivate mindfulness of death." — "And how do you cultivate it?"
"I am thinking in this way, Lord: 'Oh, were I to live just for one day and a night, I would direct my mind on the Blessed One's teaching. Much, indeed, could then be done by me!' Thus, Lord, do I cultivate mindfulness of death."
(Other monks in that assembly likewise said that they cultivated mindfulness of death and, being asked how they did so, they answered:)
"I am thinking in this way, Lord: 'Oh, were I to live but for a single day... half-a-day... just for the time I need to eat one alms meal... half an alms meal... just for the time I need to chew and swallow four or five morsels of food... just for the time I need to chew and swallow one morsel of food... just for the time I breathe in after the out-breath or breathe out after the in-breath, I would direct my mind on the Blessed One's teaching. Much, indeed, could then be done by me!' Thus, Lord, do I cultivate mindfulness of death."
After the monks had thus spoken, the Blessed One said:
"The monks who say that they cultivate mindfulness of death with the thought, 'Oh, were I to live just for one day and a night... just for the time needed to chew and swallow four or five morsels of food...' — of these monks it must be said that they live indolently and that, for the aim of destroying the taints, [15] they cultivate mindfulness of death in a slack way.
"But, monks, those who cultivate mindfulness of death with the thought, 'Oh, were I to live for the time I need to chew and swallow one morsel of food; or for the time of breathing in after the out-breath or breathing out after the in-breath, I would direct my mind on the Blessed One's teaching. Much, indeed, could then be done by me!' — of these monks it can be said that they live diligently, and that, for the aim of destroying the taints, they cultivate mindfulness of death ardently.
"Therefore, monks, you should train yourselves thus, 'Diligently shall we live and, for the aim of destroying the taints, we shall cultivate mindfulness of death in an ardent way!' Thus, indeed, O monks, you should train yourselves."
Notes:
15. savnaC khayya.

AN 8.74

Anguttara Nikaya 8.74
Mindfulness of Death (II)
translated from the Pali by Nyanaponika Thera

Once the Blessed One was staying in the Brick Hall at Ndik. There he addressed the monks as follows:
"Mindfulness of death, monks, if cultivated and frequently practiced, brings great fruit, great benefit; it merges in the Deathless, ends in the Deathless. And how, monks, is it cultivated (in that way)?
"When, monks, the day fades and night sets in... or when the night is spent and the day breaks, a monk should reflect thus: 'Many might be the causes of my death: a snake or a scorpion or a centipede may sting me, and through that I may die. This would be a hindrance to me. [16] Or I may stumble and have a fall; or the food I ate may cause illness; or bile, phlegm, or piercing (pains of body-) gases may upset my health; humans or non-humans may assault me; and through this I may die. That would be a hindrance to me.'
"Then that monk should further reflect thus: 'Do I harbor in myself any evil and unwholesome qualities, which are still undiscarded and would be a hindrance to me if I were to die tonight or during the day?'
"If, on reflection, that monk realizes that those evil, unwholesome qualities are still in him, then he should, with strong resolve, apply all his effort, vigor and exertion, (together with) mindfulness and clear comprehension, for the sake of discarding them.
"Just as a man whose turban or hair is on fire will, to extinguish the fire, with strong resolve, apply all his effort, vigor and exertion, (together with) mindfulness and clear comprehension; even so should that monk resolutely apply all his effort... for discarding his evil and unwholesome qualities.
"But if, on reflection, that monk realizes that there are in him no such evil and unwholesome qualities that might be a hindrance to him if he were to die tonight or during the day, then he may well feel gladness and joy. By day and night he should train himself in everything that is beneficial.
"If, monks, mindfulness of death is cultivated in that way, and is frequently practiced, it will bring great fruit, great benefit, and it will merge in the Deathless, will end in the Deathless."
Notes:
16. Comy.: "When dying as an unliberated worldling (puthujjana), it would be a hindrance either to a heavenly rebirth or to attaining the paths of emancipation."

AN 8.80

Anguttara Nikaya 8.80
Kusita-Arabbhavatthu Sutta
The Grounds for Laziness & the Arousal of Energy
For free distribution only, as a gift of Dhamma

"Monks, there are these eight grounds for laziness. Which eight?
"There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I have done this work, my body will be tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for laziness.
"Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. Now that I have done work, my body is tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for laziness.
"Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for laziness.
"Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for laziness.
"Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is tired & unsuitable for work. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for laziness.
"Then there is the case where a monk, having gone for alms in a village or town, does get as much coarse or refined food as he he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I need to fill myself up. This body of mine is heavy & unsuitable for work, as if I were many months pregnant. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for laziness.
"Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. There's a need to lie down.' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for laziness.
"Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. This body of mine is weak & unsuitable for work. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for laziness.
"These are the eight grounds for laziness.
"There are these eight grounds for the arousal of energy. Which eight?
"There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for the arousal of energy.
"Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. While I was doing work, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for the arousal of energy.
"Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for the arousal of energy.
"Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. While I was going on the journey, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for the arousal of energy.
"Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for the arousal of energy.
"Then there is the case where a monk, having gone for alms in a village or town, does gets as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I I need to fill myself up. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for the arousal of energy.
"Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. Now, there's the possibility that it could get worse. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for the arousal of energy.
"Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. Now, there's the possibility that the illness could come back. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for the arousal of energy.
"These are the eight grounds for the arousal of energy."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an8-80.html

AN 8.86

Anguttara Nikaya 8.86
Yasa Sutta
Honor
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Translator's note: The frame story here is common to three suttas: AN 5.30, AN 6.42, and AN 8.86. Although the conversation takes a different turn in each case, in all three cases the Buddha takes the opportunity to teach some unusually plain-spoken truths.
I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at a Kosalan brahman village named Icchanangala. There he stayed in the Icchanangala forest grove.
The brahman householders of Icchanangala heard it said, "Gotama the contemplative -- the son of the Sakyans, having gone forth from the Sakyan clan -- on a wandering tour among the Kosalans with a large community of monks -- has arrived at Icchanangala and is staying in the Icchanangala forest grove. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known -- having realized it through direct knowledge -- this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the brahman householders of Icchanangala, when the night was gone, taking many staple & non-staple foods, went to the gate house of the Icchanangala forest grove. On arrival they stood there making a loud racket, a great racket.
Now at that time Ven. Nagita was the Blessed One's attendant. So the Blessed One addressed Ven. Nagita: "Nagita, what is that loud racket, that great racket, like fishermen with a catch of fish?"
"Lord, those are the brahman householders of Icchanangala standing at the gate house to the Icchanangala forest grove, having brought many staple & non-staple foods for the sake of the Blessed One & the community of monks."
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will -- without difficulty, without trouble -- as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame."
"Lord, let the Blessed One acquiesce [to their offerings] now! Let the One Well-gone acquiesce now! Now is the time for the Blessed One's acquiescence, lord! Now is the time for the Blessed One's acquiescence, lord! Wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Why is that? Because such is the Blessed One's virtue & discernment."
"May I have nothing to do with honor, Nagita, and honor nothing to do with me. Whoever cannot obtain at will -- without difficulty, without trouble -- as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.
"Even some devas, Nagita, cannot obtain at will -- without difficulty, without trouble -- as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening. When you all live together, assemble together, and live committed to dwelling with a group, the thought occurs: 'Surely these venerable ones cannot obtain at will -- without difficulty, without trouble -- as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, which is why they live together, assemble together, and live committed to dwelling with a group.'
[1] "There is the case, Nagita, where I see monks laughing out loud, sporting around, tickling one another with their fingers. The thought occurs to me, 'Surely these venerable ones cannot obtain at will -- without difficulty, without trouble -- as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, which is why they are laughing out loud, sporting around, tickling one another with their fingers.'
[2] "Then there is the case where I see monks -- having eaten as much as they want, filling their bellies -- live committed to the pleasure of lying down, the pleasure of sensory contacts, the pleasure of torpor. The thought occurs to me, 'Surely these venerable ones cannot obtain at will -- without difficulty, without trouble -- as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, which is why they -- having eaten as much as they want, filling their bellies -- live committed to the pleasure of lying down, the pleasure of sensory contacts, the pleasure of torpor.
[3] "Then there is the case where I see a monk sitting in concentration in a village dwelling. The thought occurs to me, 'Soon a monastery attendant will disturb this venerable one in some way, or a novice will, and rouse him from his concentration.' And so I am not pleased with that monk's village-dwelling.
[4] "But then there is the case where I see a monk sitting, nodding, in the wilderness. The thought occurs to me, 'Soon this venerable one will dispel his drowsiness & fatigue and attend to the wilderness-perception,[1] [his mind] unified.' And so I am pleased with that monk's wilderness-dwelling.
[5] "Then there is the case where I see a wilderness monk sitting unconcentrated in the wilderness. The thought occurs to me, 'Soon this venerable one will center his unconcentrated mind, or protect his concentrated mind.' And so I am pleased with that monk's wilderness-dwelling.
[6] "Then there is the case where I see a wilderness monk sitting in concentration in the wilderness. The thought occurs to me, 'Soon this venerable one will release his unreleased mind, or protect his released mind.' And so I am pleased with that monk's wilderness-dwelling.
[7] "Then there is the case where I see a village-dwelling monk who receives robes, alms food, shelter, & medicinal requisites for curing the sick. Receiving, as he likes, those gains, offerings, & fame, he neglects seclusion, he neglects isolated forest & wilderness dwellings. He makes his living by visiting villages, towns, & cities. And so I am not pleased with that monk's village-dwelling.[2]
[8] "Then there is the case where I see a wilderness monk who receives robes, alms food, shelter, & medicinal requisites for curing the sick. Fending off those gains, offerings, & fame, he doesn't neglect seclusion, doesn't neglect isolated forest & wilderness dwellings. And so I am pleased with that monk's wilderness-dwelling.[3]
"But when I am traveling along a road and see no one in front or behind me, at that time I have my ease, even when urinating & defecating."
Notes
1. See MN 121.
2. This paragraph is not in the PTS translation
3. This paragraph is also not in the PTS translation.
See also: AN 6.42
Revised: Tue 5-Oct-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-086.html

AN 9.1

Anguttara Nikaya 9.1
Sambodhi Sutta
Self-awakening
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monks: "Monks, if wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' how would you answer them?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their refuge. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "If wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' you should answer, 'There is the case where a monk has admirable people as friends, companions, & colleagues. This is the first prerequisite for the development of the wings to self-awakening.
"'Furthermore, the monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the second prerequisite for the development of the wings to self-awakening.
"'Furthermore, he gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness, i.e., talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. This is the third prerequisite for the development of the wings to self-awakening.
"'Furthermore, he keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the fourth prerequisite for the development of the wings to self-awakening.
"'Furthermore, he is discerning, endowed with the discernment of arising & passing away -- noble, penetrating, leading to the right ending of stress. This is the fifth prerequisite for the development of the wings to self-awakening.'
"Monks, when a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.
"When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will get to hear at will, easily & without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release.
"When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will keep his persistence aroused for abandoning unskillful mental qualities, and for taking on skillful mental qualities -- steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.
"When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be discerning, endowed with discernment of arising & passing away -- noble, penetrating, leading to the right ending of stress.
"And furthermore, monks, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon lust. He should develop good will so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, 'I am' -- Unbinding in the here & now."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-1.html

AN 9.3

Anguttara Nikaya 9.3
Meghiya
translated from the Pali by Nyanaponika Thera

Once the Blessed One lived at Clik, on the Cliya hill. [1] There the venerable Meghiya, who was at that time the Blessed One's attendant, approached the Master, saluted him respectfully, and while standing at one side, said:
"Lord, I wish to go to Jantugma for alms food." — "You may do as you think fit, Meghiya."
The venerable Meghiya, dressing himself in the morning and taking robe and bowl, entered Jantugma for alms food. Having made the alms round and taken his meal, he went to the bank of the Kimikl river.
There, while walking about to stretch his legs, he saw a pleasant and beautiful mango grove. Seeing it, he thought: "Pleasant, indeed, is this mango grove; it is beautiful. Truly, it is fit for a clansman who wishes to make effort (in meditation). If the Blessed One allows it, I shall return to this mango grove for my efforts (in meditation)."
And the venerable Meghiya went to see the Blessed One, saluted him respectfully and sat down to one side. He then said: "Lord, after my alms round in Jantugma, when I had taken my meal, I went to the bank of the river Kimikl and while walking there I saw a pleasant and beautiful mango grove which I thought fit for a clansman who wishes to make effort (in meditation). If the Blessed One permits, I shall go there and strive.
"Wait for a while, Meghiya. We are now alone here. [2] First let another monk come." [3]
But the venerable Meghiya repeated his request, saying: "Lord, for the Blessed One there is nothing further to achieve and nothing needs to be added to his achievement. But as for me, Lord, there is still more that I have to achieve and more to be added to what I have done. If the Blessed One permits, I shall go to that mango grove and strive."
Again the Blessed One asked him to wait and again the venerable Meghiya made his request for a third time.
"As you speak of striving, Meghiya, what can we say? You may do now as you think fit."
The venerable Meghiya then rose from his seat, saluted the Blessed One, and keeping him to his right, left for the mango grove. Having arrived, he went deeper into the grove and sat down under a tree to spend the day there. But while staying in that mango grove, three evil, unwholesome thoughts constantly assailed him: sensual thoughts, thoughts of aversion and thoughts of aggressiveness. [4]
Then he thought: "Truly, it is strange, it is amazing! In faith have I gone forth from home into the homeless life and yet I am harassed by these three evil, unwholesome thoughts; thoughts of sensuality, of aversion and of aggressiveness!" [5]
Then the venerable Meghiya went back to the Blessed One, and having saluted him, he told him what had occurred and he exclaimed: "Truly it is strange, it is amazing! In faith have I gone forth from home into the homeless life and yet I am harassed by these three evil, unwholesome thoughts!"
"If, Meghiya, the mind still lacks maturity for liberation, there are five conditions conducive to making it mature. What five?
"The first thing, Meghiya, for making the immature mind mature for liberation is to have a noble friend, a noble companion, a noble associate.
"Further, Meghiya, a monk should be virtuous; his life should be disciplined by the code of his monastic rules; his conduct should be proper and also his resort; [6] seeing danger in the slightest fault, he should train himself in the rules he has accepted. This is the second thing making the immature mind mature for liberation.
"Further, Meghiya, the talk in which a monk engages should befit an austere life and be helpful to mental clarity; that is to say, it should be talk on wanting little, on contentment, on solitude, on seclusion, on application of energy, on virtue, concentration, wisdom, deliverance, and on the knowledge and vision of deliverance. If a monk has easily, without difficulty, opportunities for such talk, this is the third thing making the immature mind mature for liberation.
"Further, Meghiya, a monk lives with his energy set upon the abandoning of everything harmful and the acquiring of everything beneficial; he is steadfast and firm in his efforts, not shirking the task as to (cultivating) things beneficial. This is the fourth thing making the immature mind mature for liberation.
"Further, Meghiya, a monk possesses wisdom; he is equipped with the wisdom that perceives the rise and fall (of conditioned things), which is noble and penetrating and leads to the complete destruction of suffering. This is the fifth thing making the immature mind mature for liberation.
"Of a monk, Meghiya, who has a noble friend, a noble companion and associate, it can be expected that he will be virtuous... that he will engage in talk befitting the austere life and helpful to mental clarity... that his energy will be set upon the abandoning of everything harmful and the acquiring of everything beneficial... that he will be equipped with the wisdom that leads to the complete destruction of suffering.
"Then, Meghiya, when the monk is firmly grounded in these five things, he should cultivate another four things: he should cultivate the reflection on the impurity (of the body) for abandoning lust; he should cultivate loving-kindness for abandoning aversion; he should cultivate mindfulness of breathing for cutting off (distracting) thoughts; he should cultivate the perception of impermanence for eliminating the conceit 'I am.' In one who perceives impermanence, the perception of egolessness becomes firmly established; and one who perceives egolessness attains to the elimination of the conceit 'I am' and, in this very life, he reaches Nibbna." [7]
Notes:
Notes
1. At a monastery erected there.
2. Ekakamh tva; The Burmese Sangayana ed. has ekakamhi, "I am alone here."
3. Comy.: The Master said this to soften Meghiya's heart, thinking, "If he goes there and is not successful with his task, he will not be discouraged, but will return here out of affection for me."
4. Kma-vitakk, bypda-vitakk, vihiCs-vitakk. These three constitute "wrong thought" (micch-sankappa).
5. Comy.: "In 500 successive rebirths, Meghiya had been a king. When he went out into the royal park for sport and amusement together with dancing girls of three age groups, he used to sit down at that very spot, called 'the auspicious slab.' Therefore, at the very moment when Meghiya sat down at that place, he felt as if his monkhood had left him and as if he had assumed a king's appearance and were seated on a splendid couch, surrounded by beautiful dancers. And when, as a king, he was enjoying that splendor, a thought of sensuality arose in him. At that very time it happened that his great warriors brought to him two bandits whom they had arrested, and Meghiya saw them as distinctly as if they were standing in front of him. Now when (as a king) he was ordering the execution of one bandit, a thought of hate (aversion) arose in him; and when he was ordering the manacling and imprisonment, a thought of harming (aggressiveness) arose in him. So (even now, as Meghiya) he became entangled in these unwholesome thoughts like a tree in a net of creepers or like a honey-gatherer in a swarm of honey-bees."
6. Resort (gocara). The places he resorts to, and generally his human contacts, should be befitting for a monk.
7. This text occurs also in Ud 4.1, with an additional concluding stanza.

AN 9.5

Anguttara Nikaya 9.5
Freed of Fivefold Fear
translated from the Pali by Nyanaponika Thera

"There are, monks, four powers. The power of wisdom, the power of energy, the power of an unblemished life, [8] and the power of benevolence.
"And what, monks, is the power of wisdom? As to those things which are good and held to be good, bad and held to be so; blameless and blameworthy, and held to be so; dark and bright, and held to be so; fit or unfit to be practiced, and held to be so; which are worthy and unworthy of noble ones, and are held to be so — to see all these things clearly and to consider them well, this is called the power of wisdom.
"And what, monks, is the power of energy? As to those things that are bad, blameworthy, dark, unfit to be practiced, unworthy of noble ones, and which are held to be so — to rouse one's will, to make an effort and stir up one's energy for giving up all these things; and as to those things that are good, blameless, bright, fit to be practiced, worthy of noble ones, and which are held to be so — to rouse one's will, to make an effort and stir up one's energy for gaining all these things — this is called the power of energy.
"And what, monks, is the power of an unblemished life? Herein, monks, a noble disciple [9] is unblemished in his deeds, unblemished in his words, unblemished in his thoughts. This is called the power of an unblemished life.
"And what, monks, is the power of benevolence? There are four ways of benevolence; [10] by gifts, by friendly speech, by helpful acts and by bestowal of equity. This is the best of gifts: the gift of Dhamma. And this is the best of friendly speech: to teach again and again Dhamma to those who wish for it and who listen attentively. And this is the best of helpful acts: to arouse, instil and strengthen faith in the unbeliever; to arouse, instil and strengthen virtue in the immoral; to arouse, instil and strengthen generosity in the niggard; to arouse, instil and strengthen wisdom in the unwise. And this is the best bestowal of equity: if a stream-winner becomes equal to a stream-winner; a once-returner equal to a once-returner; a non-returner equal to a non-returner; and an arahant equal to an arahant. This, monks, is called the power of benevolence.
"And this (concludes) the four powers.
"Now, monks, a noble disciple endowed with these four powers has left behind five fears: the fear for his livelihood, the fear of disrepute, the fear of embarrassment in assemblies, the fear of death, and the fear of an unhappy future destiny.
"A noble disciple (thus endowed) will think: 'No fear do I have for my livelihood. Why should I have fear about it? Have I not the four powers of wisdom, energy, unblemished life and benevolence? It is one who is foolish and lazy, of blameworthy conduct in deeds, words and thoughts, and who has no benevolence — such a one might be in fear for his livelihood.
"'No fear do I have about disrepute or about embarrassment in assemblies, nor have I fear of death or of an unhappy future destiny. Why should I have these fears? Have I not the four powers of wisdom, energy, unblemished life and benevolence? It is one who is foolish and lazy, of blameworthy conduct in deeds, words and thoughts, and who has no benevolence — such a one might have all these fears.'
"Thus it should be understood, monks, that a noble disciple endowed with the four powers has left behind five fears."
Notes:
8. Anvajja-bala.
9. Ariya-svaka: this refers to the stream-winner (sotpanna) and the other three stages of sainthood. Only from stream-entry onwards is moral conduct perfect and inviolable.
10. Sangaha-vatthu.

AN 9.7

Anguttara Nikaya 9.7
Sutava Sutta
To Sutavan
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying in Rajagaha, on Vulture Peak Mountain. Then Sutavan the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One: "One day recently when I was staying right here in Rajagaha, at Giribbaja, I heard it in the Blessed One's presence, learned it in the Blessed One's presence: 'Sutavan, an arahant monk whose mental fermentations are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these five principles. It is impossible for a monk whose mental fermentations are ended to intentionally deprive a living being of life. It is impossible for a monk whose mental fermentations are ended to take, in the manner of stealing, what is not given. It is impossible for a monk whose mental fermentations are ended to engage in sexual intercourse. It is impossible for a monk whose mental fermentations are ended to tell a conscious lie. It is impossible for a monk whose mental fermentations are ended to consume stored-up sensual things as he did before, when he was a householder.' Now, did I hear this rightly from the Blessed One? Did I learn it rightly, attend to it rightly, understand it rightly?"
"Yes, Sutavan, you heard it rightly, learned it rightly, attended to it rightly, & understood it rightly. Both before & now I say to you that an arahant monk whose mental fermentations are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these nine principles.
"[1] It is impossible for a monk whose mental fermentations are ended to intentionally deprive a living being of life.[2] It is impossible for a monk whose mental fermentations are ended to take, in the manner of stealing, what is not given.[3] It is impossible for a monk whose mental fermentations are ended to engage in sexual intercourse.[4] It is impossible for a monk whose mental fermentations are ended to tell a conscious lie.[5] It is impossible for a monk whose mental fermentations are ended to consume stored-up sensual things as he did before, when he was a householder.
"[6] It is impossible for a monk whose mental fermentations are ended to follow a bias based on desire.[7] It is impossible for a monk whose mental fermentations are ended to follow a bias based on aversion.[8] It is impossible for a monk whose mental fermentations are ended to follow a bias based on fear.[9] It is impossible for a monk whose mental fermentations are ended to follow a bias based on delusion.
"Both before and now I say to you that an arahant monk whose mental fermentations are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these nine principles."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-7.html

AN 9.11

Anguttara Nikaya 9.11
Sriputta's Lion's Roar
translated from the Pali by Nyanaponika Thera

Once the Blessed One lived at Svatthii, in the Jeta Grove, in AnthapiG ika's monastery. At that time the venerable Sriputta approached the Blessed One. After saluting him respectfully and being seated, he spoke to the Blessed One thus:
"I have completed now, Lord, the rains sojourn at Svatthii and I wish to leave for a country journey." — "Yes, Sriputta, do as you think fit." The venerable Sriputta rose from his seat, saluted the Blessed One, and keeping him to his right, departed.
Soon after the venerable Sriputta had left, one of the monks said to the Blessed One: "The venerable Sriputta has hit me and without an apology has left on a journey." [11]
And the Blessed One called another monk and said: "Go, monk, and take my message to the venerable Sriputta, saying, 'The Master calls you, brother Sriputta.'" [12] (The monk did as he was bidden,) and the venerable Sriputta responded, saying, "Yes, brother."
Then the venerable Mah-Moggallna and the venerable nanda, taking the keys, went around the monks' lodgings and said: "Come, revered sirs, come! For today the venerable Sriputta will utter his lion's roar in the presence of the Blessed One."
The venerable Sriputta approached the Blessed One, and after saluting him, sat down at one side. When he was seated, the Blessed One said: "One of your fellow monks has made here a complaint, saying, 'The venerable Sriputta has hit me and without an apology has left on a journey.'"
"He, Lord, in whom mindfulness directed on the body is not present in regard to body (activity), [13] such a one may well hit a fellow monk and leave without an apology.
"Just as, Lord, people throw upon the earth things clean and unclean, dung, urine, spittle, pus and blood, yet for all that the earth has no revulsion, loathing or disgust about it; even so, Lord, do I dwell with a heart that is like the earth, wide, extensive and measureless, without hostility and ill-will. However, he in whom mindfulness directed on the body in regard to body (activity) is not present, he could well hit a fellow monk and leave without apology.
"Just as, Lord, people wash in water things clean and unclean, (things soiled with) dung, urine, spittle, pus and blood, yet for all that the water has no revulsion, loathing or disgust about it; even so, Lord, do I dwell with a heart that is like water, wide, extensive and measureless, without hostility and ill-will. However, he in whom...
"Just as, Lord, fire burns things clean and unclean, (things soiled with) dung, urine, spittle, pus and blood, yet for all that the fire has no revulsion, loathing or disgust about it; even so, Lord, do I dwell with a heart that is like fire, wide, extensive and measureless, without hostility and ill-will. However, he in whom...
"Just as, Lord, the wind blows over things clean and unclean, (things soiled with) dung, urine, spittle, pus and blood, yet for all that the wind has no revulsion, loathing or disgust about it; even so, Lord, do I dwell with a heart that is like the wind, wide, extensive and measureless, without hostility and ill-will. However, he in whom... [14]
"Lord, just as a dusting cloth wipes over things clean and unclean, (things soiled with) dung, urine, spittle, pus and blood, yet for all that the dusting cloth has no revulsion, loathing or disgust about it; even so, Lord, do I dwell with a heart that is like a duster, wide, extensive and measureless, without hostility and ill-will. However, he in whom...
"Lord, just as an outcaste [15] boy or girl, begging-vessel in hand and clad in rags, enters a village or town with a humble heart; even so, Lord, do I dwell with a heart like that of an outcaste youth, a heart that is wide, extensive and measureless, without hostility and ill-will. However, he in whom...
"Lord, just as a bull with his horns cut, gentle, well tamed and well trained, when roaming from street to street, from crossroad to crossroad, will not hurt anyone with feet or horns; even so, Lord, do I dwell like a bull with horns cut, with a heart that is wide, extensive and measureless, without hostility and ill-will. However, he in whom...
"Lord, just as a woman or man, young, youthful, fond of adornment, who has just washed the head, would be filled with revulsion, loathing and disgust if the carcass of a snake, a dog or a man were to be slung around the neck; even so, Lord, am I filled with revulsion, loathing and disgust for this foul body of mine. However, he in whom mindfulness directed on the body in regard to body (activity) is not present, he could well hit a fellow monk and leave without apology.
"Lord, just as if one were to carry around a bowl of liquid fat that is full of holes and crevices, oozing and dripping; even so, Lord, do I carry along this body that is full of holes and openings, oozing and dripping. However, he in whom mindfulness directed on the body in regard to body (activity) is not present, he could well hit a fellow monk and leave without apology."
Then that (accusing) monk rose from his seat, arranged his upper robe over one shoulder, and with his head on the ground bowed at the feet of the Blessed One, saying: "Lord, an offense has overcome me, in my foolishness, confusion and badness, insofar as I have accused the venerable Sriputta falsely, wrongly and untruthfully. May, Lord, the Blessed One accept my offense as such (and pardon me), so that in future I may restrain myself."
"Truly, monk, an offense has overcome you in your foolishness, confusion and badness, insofar as you have accused the venerable Sriputta falsely, wrongly and untruthfully. But since you have recognized your offense as such and are making amends according to Dhamma, we accept it from you. It means progress in the discipline of the noble one if a monk recognizes his offense, makes amends and restrains himself in the future."
The Blessed One then turned to the venerable Sriputta and said: "Forgive this foolish man, Sriputta, before his head splits into seven pieces on this very spot!"
"I shall forgive him, Lord, if this revered monk asks for my pardon, and he, too, may forgive me."
Notes:
11. This monk had felt neglected by the venerable Sriputta and, conceiving a grudge against him, he thought: "I shall put an obstacle to his journey." Comy. says that the venerable Sriputta, when leaving, passed a group of monks, and a whiff of wind moved an edge of his robe which slightly touched the face of that monk. This was used by the monk as a cause for complaint. The story, in this text, occurs also in the Comy. to Dhammapada v. 95 (Book VII, No. 6) with some elaborations.
12. According to Comy., the Buddha knew well that the venerable Sriputta was quite incapable of hurting anyone, but to exclude the reproach of partiality, he summoned Sriputta.
13. Kye kyagatsati.
14. These similes also occur at MN 62.
15. Can .la; one of India's despised communities; they were scavengers, corpse-removers and beggars.

AN 9.13

Anguttara Nikaya 9.13
Kotthita Sutta
With Kotthita
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Then Ven. Maha Kotthita went to Ven. Sariputta and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "Is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced in the here-&-now be turned into an action [whose result] is to be experienced by me in a future life?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced in a future life be turned into an action [whose result] is to be experienced by me in the here-&-now?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced as pleasure be turned into an action [whose result] is to be experienced by me as pain?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced as pain be turned into an action [whose result] is to be experienced by me as pleasure?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced when fully ripened be turned into an action [whose result] is to be experienced by me when not fully ripened?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced when not fully ripened be turned into an action [whose result] is to be experienced by me when fully ripened?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced as a great deal be turned into an action [whose result] is to be experienced by me as next to nothing?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced as next to nothing be turned into an action [whose result] is to be experienced by me as a great deal?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is to be experienced be turned into an action [whose result] is not to be experienced by me?'"
"No, my friend."
"Then is it the case, friend Sariputta, that the holy life is lived under the Blessed One with the purpose, 'May an action [whose result] is not to be experienced be turned into an action [whose result] is to be experienced by me?'"
"No, my friend."
"Now, friend Sariputta, when you are asked, 'Is it the case that the holy life is lived under the Blessed One with the purpose, "May an action [whose result] is to be experienced in the here-&-now be turned into an action [whose result] is to be experienced by me in a future life?"' you say, 'No, my friend.' When asked, 'Is it the case that the holy life is lived under the "Blessed One with the purpose, "May an action [whose result] is to be experienced in a future life be turned into an action [whose results] is to be experienced by me in the here-&-now"... "May an action [whose result] is to be experienced as pleasure be turned into an action [whose result] is to be experienced by me as pain?"... "May an action [whose result] is to be experienced as pain be turned into an action [whose result] is to be experienced by me as pleasure?"... "May an action [whose result] is to be experienced when fully ripened be turned into an action [whose result] is to be experienced by me when not fully ripened?"... "May an action [whose result] is to be experienced when not fully ripened be turned into an action [whose result] is to be experienced by me when fully ripened?"... "May an action [whose result] is to be experienced as a great deal be turned into an action [whose result] is to be experienced by me as next to nothing?"... "May an action [whose result] is to be experienced as next to nothing be turned into an action [whose result] is to be experienced by me as a great deal?"... "May an action [whose result] is to be experienced be turned into an action [whose result] is not to be experienced by me?"... "May an action [whose result] is not to be experienced be turned into an action [whose result] is to be experienced by me?"' you say, 'No, my friend.' So, then, with what purpose is the holy life lived under the Blessed One?"
"The holy life, my friend, is lived under the Blessed One with the purpose of knowing, seeing, attaining, realizing, & breaking through to what has been unknown, unseen, unattained, unrealized, and not broken through to."
"And what, friend Sariputta, is the unknown, unseen, unattained, unrealized and not broken-through-to that the holy life is lived under the Blessed One with the purpose of knowing, seeing, attaining, realizing, & breaking through to?"
"'This is stress,' my friend; 'This is the origination of stress,' my friend; 'This is the cessation of stress,' my friend; 'This is the path of practice leading to the cessation of stress,' my friend, is the unknown, unseen, unattained, unrealized and not broken-through-to that the holy life is lived under the Blessed One with the purpose of knowing, seeing, attaining, realizing, & breaking through to. This is the unknown, unseen, unattained, unrealized and not broken-through-to that the holy life is lived under the Blessed One with the purpose of knowing, seeing, attaining, realizing, & breaking through to."
Revised: Tue 29-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-013.html

AN 9.14

Anguttara Nikaya 9.14
Samiddhi Sutta
About Samiddhi
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Then Ven. Samiddhi went to Ven. Sariputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sariputta said to him, "Based on what, Samiddhi, do thoughts & resolves arise in a person?"
"Based on name & form, sir."
"And how do they go to diversity?"
"Through the properties, sir."
"And what do they have as their origination?"
"They have contact as their origination, sir."
"And what do they have as their meeting place?"
"They have feeling as their meeting place, sir."
"And what do they have as their presiding state?"
"They have concentration as their presiding state, sir."
"And what do they have as their governing principle?"
"They have mindfulness as their governing principle, sir."
"And what do they have as their surpassing state?"
"They have discernment as their surpassing state, sir."
"And what do they have as their heartwood?"
"They have release as their heartwood, sir."
"And what do they have as their merging?"
"They have the deathless as their merging, sir."
"Samiddhi, on being asked, 'Based on what do thoughts & resolves arise in a person?' you have answered, 'Based on name & form.'
"When asked, 'And how do they go to diversity?' you have answered, 'Through the properties.'
"When asked, 'And what do they have as their origination?' you have answered, 'They have contact as their origination.'
"When asked, 'And what do they have as their meeting place?' you have answered, 'They have feeling as their meeting place.'
"When asked, 'And what do they have as their presiding state?' you have answered, 'They have concentration as their presiding state.'
"When asked, 'And what do they have as their governing principle?' you have answered, 'They have mindfulness as their governing principle.'
"When asked, 'And what do they have as their surpassing state?' you have answered, 'They have discernment as their surpassing state.'
"When asked, 'And what do they have as their heartwood?' you have answered, 'They have release as their heartwood.'
"When asked, 'And what do they have as their merging?' you have answered, 'They have the deathless as their merging.'
"Very good, Samiddhi, very good. It's good, the way you have answered when questioned, but don't get conceited about that."
Revised: Tue 6-Apr-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-014.html

AN 9.15

Anguttara Nikaya 9.15
Ganda Sutta
A Boil
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, it's just as if there were a boil that had been building for many years with nine openings, nine un-lanced heads. Whatever would ooze out from it would be an uncleanliness oozing out, a stench oozing out, a disgust oozing out. Whatever would be discharged from it would be an uncleanliness discharging, a stench discharging, a disgust discharging.
"'A boil,' monks, is another word for this body composed of the four properties, born of mother & father, fed on rice & porridge, subject to inconstancy, rubbing & massaging, breaking-up & disintegrating. It has nine openings, nine un-lanced heads. Whatever would ooze out from it would be an uncleanliness oozing out, a stench oozing out, a disgust oozing out. Whatever would be discharged from it would be an uncleanliness discharging, a stench discharging, a disgust discharging. For that reason, you should become disenchanted with this body."
Revised: Tue 6-Apr-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-015.html

AN 9.16

Anguttara Nikaya 9.16
Sañña Sutta
Perception
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, these nine perceptions, when developed & pursued, are of great fruit, of great benefit. They merge in the deathless and have the deathless as their final end. Which nine?
"The perception of unattractiveness (of the body), the perception of death, the perception of the foulness in food, the perception of no-delight in any world, the perception of inconstancy, the perception of stress in inconstancy, the perception of not-self in stress, the perception of abandoning, the perception of dispassion.
"These nine perceptions, when developed & pursued, are of great fruit, of great benefit. They merge in the deathless and have the deathless as their final end."
Revised: Tue 6-Apr-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-016.html

AN 9.20

Anguttara Nikaya 9.20
Velma Sutta
About Velma

translated from the Pali by Thanissaro Bhikkhu © 2011

On one occasion the Blessed One was staying near Svatth+ in Jeta's Grove, AnthapiG ika's monastery. Then AnthapiG ika the householder went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, the Blessed One said to him, "Householder, are gifts still given in your family?"
"Gifts are still given in my family, lord, but they are coarse: broken rice cooked with bran, accompanied by pickle brine."[1]
"Householder, regardless of whether a gift is coarse or refined, if it is given inattentively, disrespectfully, not with one's own hand, as if throwing it away, with the view that nothing will come of it: Wherever the result of that gift comes to fruition, one's mind will not incline to the enjoyment of splendid food, will not incline to the enjoyment of splendid clothing, will not incline to the enjoyment of splendid vehicles, will not incline to the enjoyment of the splendid five strings of sensuality. And one's sons & daughters, slaves, servants, & workers will not listen to one, will not lend ear, will not make their minds attend for the sake of knowledge. Why is that? Because that is the result of inattentive actions.
"Householder, regardless of whether a gift is coarse or refined, if it is given attentively, respectfully, with one's own hand, not as if throwing it away, with the view that something will come of it: Wherever the result of that gift comes to fruition, one's mind will incline to the enjoyment of splendid food, will incline to the enjoyment of splendid clothing, will incline to the enjoyment of splendid vehicles, will incline to the enjoyment of the splendid five strings of sensuality. And one's sons & daughters, slaves, servants, & workers will listen to one, will lend ear, will make their minds attend for the sake of knowledge. Why is that? Because that is the result of attentive actions.
"Once, householder, there was a brahman named Velma. And this was the nature of the gift, the great gift, he gave: He gave 84,000 gold trays filled with silver, 84,000 silver trays filled with gold, 84,000 copper trays filled with gems. He gave 84,000 elephants with gold ornaments, gold banners, covered with nets of gold thread. He gave 84,000 chariots spread with lion skins, tiger skins, leopard skins, saffron-colored blankets, with gold ornaments, gold banners, covered with nets of gold thread. He gave 84,000 milk cows with tethers of fine jute and copper milk pails. He gave 84,000 maidens adorned with jeweled earrings. He gave 84,000 couches spread with long-fleeced coverlets, white wool coverlets, embroidered coverlets, rugs of kadali-deer hide, each with a canopy above & red cushions on either side. He gave 84,000 lengths of cloth — of finest linen, of finest cotton, of finest silk.[2] To say nothing of the food & drink, staple & non-staple food, lotions & beddings: They flowed, as it were, like rivers.
"Now, householder, if the thought should occur to you, 'Perhaps it was someone else who at that time was Velma the brahman, who gave that gift, that great gift,' that's not how it should be seen. I was Velma the brahman at that time. I gave that gift, that great gift. But in that gift there was no one worthy of offerings; no one purified that gift.
"If one were to feed one person consummate in view, that would be more fruitful than the gift, the great gift, that Velma the brahman gave.
"If one were to feed one once-returner, that would be more fruitful than the gift, the great gift, that Velma the brahman gave, and if [in addition to that] one were to feed one person consummate in view, and to feed 100 people consummate in view.
"If one were to feed one non-returner, that would be more fruitful than... if one were to feed 100 once-returners.
"If one were to feed one arahant, that would be more fruitful than... if one were to feed 100 non-returners.
"If one were to feed one Private Buddha, that would be more fruitful than... if one were to feed 100 arahants.
"If one were to feed one Tathagata — a worthy one, rightly self-awakened — that would be more fruitful than... if one were to feed 100 Private Buddhas.
"If one were to feed a community of monks headed by the Buddha, that would be more fruitful than... if one were to feed a Tathagata — a worthy one, rightly self-awakened.
"If one were to have a dwelling built and dedicated to the Community of the four directions, that would be more fruitful than... if one were to feed a community of monks headed by the Buddha.
"If one with a confident mind were to go to the Buddha, Dhamma, & Sangha for refuge, that would be more fruitful than... if one were to have a dwelling built and dedicated to the Community of the four directions.
"If one with a confident mind were to undertake the training rules — refraining from taking life, refraining from taking what is not given, refraining from illicit sex, refraining from lying, refraining from distilled & fermented drinks that cause heedlessness — that would be more fruitful than... if one with a confident mind were to go to the Buddha, Dhamma, & Sangha for refuge.
"If one were to develop even just one whiff of a heart of good will, that would be more fruitful than... if one with a confident mind were to undertake the training rules...
"If one were to develop even for just a finger-snap the perception of inconstancy, that would be more fruitful than the gift, the great gift, that Velma the brahman gave, and [in addition to that] if one were to feed one person... 100 people consummate in view, and were to feed one once-returner... 100 once-returners, and were to feed one non-returner... 100 non-returners, and were to feed one arahant... 100 arahants, and were to feed one Private Buddha... 100 Private Buddhas, and were to feed a Tathagata — a worthy one, rightly self-awakened — and were to feed a community of monks headed by the Buddha, and were to have a dwelling built and dedicated to the Community of the four directions, and with a confident mind were to go to the Buddha, Dhamma, & Sangha for refuge, and with a confident mind were to undertake the training rules — refraining from taking life, refraining from taking what is not given, refraining from illicit sex, refraining from lying, refraining from distilled & fermented drinks that cause heedlessness — and were to develop even just one whiff of a heart of good will."
Notes
1.
The Commentary states that AnthapiG ika is here referring to alms that he gives to the poor; his alms to the Sangha remained of high quality. However, it might have been that this discourse took place during a time of famine, when even AnthapiG ika was reduced to giving only the coarse food both to the Sangha and to the poor. If that is the case, then we can read the Buddha's remarks to AnthapiG ika as reassuring him that in straitened circumstances it is still fruitful to give, even when one can only give coarse things. The merit of the gift is determined more by the state of mind with which it is given than by the external quality of the gift.
2.
This translation follows the Thai edition of the Pali Canon. The Burmese and Sri Lankan editions list four kinds of cloth — rather than just the three listed here — adding wool as the third of the four.
http://www.accesstoinsight.org/tipitaka/an/an09/an09.020.than.html

AN 9.23

Anguttara Nikaya 9.23
Rooted in Craving
translated from the Pali by Nyanaponika Thera

"Monks, I shall teach nine things rooted in craving. [29] Listen and pay heed to what I say.
"What are the nine things rooted in craving? Because of craving, there is pursuit; because of pursuit, there is acquisition; because of acquisition, there is decision [30]; because of decision there is desire and lust [31]; because of desire and lust, there is (selfish) tenacity [32]; because of (selfish) tenacity, there is possessiveness; because of possessiveness, there is avarice; because of avarice, there is (concern for) protection; and for the sake of protection, there is the seizing of cudgels and weapons, there is quarrel, strife, dissension and offensive talk, and there are slander and lies; such evil and unwholesome things may appear.
"These are the nine things rooted in craving." [33]
Notes:
29. TaGh-mklaka-dhamm.
30. Vinicchaya. This refers to thoughts of deciding (Comy., vitakka-vinicchaya) on the utilization or value of what has been acquired; whether it should be used or stored, etc.
31. Chanda-rga. According to Comy., this refers here to a weaker degree of desire caused by unwholesome thoughts arising from the thought-of object. This weaker desire is intensified at the next stage.
32. Ajjhosna. Comy.: the strong insistence on "I" and "mine."
33. They are also mentioned in DN 15, Mahnidna Sutta.

AN 9.31

Anguttara Nikaya 9.31
Anupubbanirodha Sutta
Step-by-step Stopping
translated from the Pali by Thanissaro Bhikkhu © 2011

"Monks, there are these nine step-by-step stoppings. Which nine?
"When one has attained the first jhna, the perception of sensuality has been stopped. When one has attained the second jhna, directed thoughts & evaluations [verbal fabrications] have been stopped. When one has attained the third jhna, rapture has been stopped. When one has attained the fourth jhna, in-and-out breaths [bodily fabrications] have been stopped. When one has attained the dimension of the infinitude of space, the perception of forms has been stopped. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has been stopped. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has been stopped. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has been stopped. When one has attained the cessation of perception & feeling, perceptions & feelings [mental fabrications] have been stopped.
"These are the nine step-by-step stoppings."
See also: SN 36.11
http://www.accesstoinsight.org/tipitaka/an/an09/an09.031.than.html

AN 9.32

Anguttara Nikaya 9.32
Vihra Sutta
Dwellings (1)
translated from the Pali by Thanissaro Bhikkhu © 2011

"Monks, there are these nine step-by-step dwellings. Which nine? The first jhna, the second jhna, the third jhna, the fourth jhna, the dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception & feeling. These are the nine step-by-step dwellings."[1]
Note
1.
This translation follows the Thai edition of the Pali Canon, which is identical with the Burmese edition here. The PTS edition, following the Sri Lankan edition, includes the standard formulae for the nine dwellings, as follows:
"Monks, there are these nine step-by-step dwellings. Which nine?
"There is the case where a monk, quite secluded from sensuality, secluded from unskillful mental qualities, enters & remains in the first jhna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
"With the stilling of directed thoughts & evaluations, he enters & remains in the second jhna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.
"With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhna, of which the noble ones declare, 'Equanimous & mindful, he has a pleasant abiding.'
"With the abandoning of pleasure & pain — as with the earlier disappearance of joy & distress — he enters & remains in the fourth jhna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.
"With the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' he enters & remains in the dimension of the infinitude of space.
"With the complete transcending of the dimension of the infinitude of space, (perceiving,) 'Infinite consciousness,' he enters & remains in the dimension of the infinitude of consciousness.
"With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) 'There is nothing,' he enters & remains in the dimension of nothingness.
"With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception.
"With the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling.
"These are the nine step-by-step dwellings."
This longer version has the advantage of being more informative than the shorter version, but the shorter version fits better into the pattern of questions that frame this discourse and the following one, AN 9.33. The question there is, "And what, monks, are the nine step-by-step dwelling-attainments?" whereas the question here can be paraphrased as, "Which are the nine step-by-step dwellings?" In line with the fact that AN 9.33 focuses on the attainment of these dwellings — including the formulae for how they are attained — it makes sense that this discourse would simply list the dwellings without describing how they are attained.
See also: AN 9.33
http://www.accesstoinsight.org/tipitaka/an/an09/an09.032.than.html

AN 9.33

Anguttara Nikaya 9.33
Vihra Sutta
Dwellings (2)

translated from the Pali by Thanissaro Bhikkhu © 2011

"Monks, I will teach you the nine step-by-step dwelling-attainments. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "And what, monks, are the nine step-by-step dwelling-attainments?
[1] "Wherever sensual resolves cease and those who repeatedly are stopping sensual resolves dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where do sensual resolves cease? And where do those who repeatedly are stopping sensual resolves dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, quite secluded from sensuality, secluded from unskillful mental qualities, enters & remains in the first jhna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. That is where sensual resolves cease, and where those who repeatedly are stopping sensual resolves dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
[2] "Wherever directed thoughts & evaluations cease and those who repeatedly are stopping directed thoughts & evaluations dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where do directed thoughts & evaluations cease? And where do those who repeatedly are stopping directed thoughts & evaluations dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. That is where directed thoughts & evaluations cease, and where those who repeatedly are stopping directed thoughts & evaluations dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
[3] "Wherever rapture ceases and those who repeatedly are stopping rapture dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where does rapture cease? And where do those who repeatedly are stopping rapture dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, with the fading of rapture, remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhna, of which the noble ones declare, "Equanimous & mindful, he has a pleasant abiding." That is where rapture ceases, and where those who repeatedly are stopping rapture dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
[4] "Wherever the pleasure of equanimity[1] ceases and those who repeatedly are stopping the pleasure of equanimity dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where does the pleasure of equanimity cease? And where do those who repeatedly are stopping the pleasure of equanimity dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, with the abandoning of pleasure & pain — as with the earlier disappearance of joy & distress — enters & remains in the fourth jhna: purity of equanimity & mindfulness, neither-pleasure-nor-pain. That is where the pleasure of equanimity ceases, and where those who repeatedly are stopping the pleasure of equanimity dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
[5] "Wherever the perception of form ceases and those who repeatedly are stopping the perception of form dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where does the perception of form cease? And where do those who repeatedly are stopping the perception of form dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) "Infinite space," enters & remains in the dimension of the infinitude of space. That is where the perception of form ceases, and where those who repeatedly are stopping the perception of form dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
[6] "Wherever the perception of the infinitude of space ceases and those who repeatedly are stopping the perception of the infinitude of space dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where does the perception of the infinitude of space cease? And where do those who repeatedly are stopping the perception of the infinitude of space dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) "Infinite consciousness," enters & remains in the dimension of the infinitude of consciousness. That is where the perception of the infinitude of space ceases, and where those who repeatedly are stopping the perception of the infinitude of space dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
[7] "Wherever the perception of the infinitude of consciousness ceases and those who repeatedly are stopping the perception of the infinitude of consciousness dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where does the perception of the infinitude of consciousness cease? And where do those who repeatedly are stopping the perception of the infinitude of consciousness dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) "There is nothing," enters & remains in the dimension of nothingness. That is where the perception of the infinitude of consciousness ceases, and where those who repeatedly are stopping the perception of the infinitude of consciousness dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
[8] "Wherever the perception of nothingness ceases and those who repeatedly are stopping the perception of nothingness dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where does the perception of nothingness cease? And where do those who repeatedly are stopping the perception of nothingness dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. That is where the perception of nothingness ceases, and where those who repeatedly are stopping the perception of nothingness dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
[9] "Wherever the perception of the dimension of neither perception nor non-perception ceases and those who repeatedly are stopping the perception of the dimension of neither perception nor non-perception dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.
"Now if someone should say, 'Where does the perception of the dimension of neither perception nor non-perception cease? And where do those who repeatedly are stopping the perception of the dimension of neither perception nor non-perception dwell? I don't know that; I don't see that,' he should be told, 'There is the case, friend, where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling.[2] That is where the perception of the dimension of neither perception nor non-perception ceases, and where those who repeatedly are stopping the perception of the dimension of neither perception nor non-perception dwell.' Surely, a person without guile or deceit, (saying,) 'Very good,' would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.
"These, monks, are the nine step-by-step dwelling-attainments."
Note
1.
In AN 9.34, the "affliction" of the third jhna that is abandoned in the fourth jhna is said to be equanimity. However, the fourth jhna also contains equanimity. Thus the statement in this sutta — that the pleasure of equanimity is abandoned in the fourth jhna — seems more consistent with the fourth jhna as described in the standard formula. AN 9.42 is in agreement with this sutta on this point.
2.
Notice that this description of the cessation of perception & feeling lacks the statement often added in passages where this attainment is described: "and, having seen [that] with discernment, his effluents are completely ended."
See also: AN 9.32
http://www.accesstoinsight.org/tipitaka/an/an09/an09.033.than.html

AN 9.34

Anguttara Nikaya 9.34
Nibbana Sutta
Unbinding
For free distribution only, as a gift of Dhamma

I have heard that on one occasion Ven. Sariputta was staying near Rajagaha in the Bamboo Grove, the Squirrels' Feeding Sanctuary. There he said to the monks, "This Unbinding is pleasant, friends. This Unbinding is pleasant."
When this was said, Ven. Udayin said to Ven. Sariputta, "But what is the pleasure here, my friend, where there is nothing felt?"
"Just that is the pleasure here, my friend: where there is nothing felt. There are these five strands of sensuality. Which five? Forms cognizable via the eye -- agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear...smells cognizable via the nose...tastes cognizable via the tongue...tactile sensations cognizable via the body -- agreeable, pleasing, charming, endearing, fostering desire, enticing. Whatever pleasure or joy arises in dependence on these five strands of sensuality, that is sensual pleasure.
"Now there is the case where a monk -- quite withdrawn from sensual pleasures, withdrawn from unskillful qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. If, as he remains there, he is beset with attention to perceptions dealing with sensuality, that is an affliction for him. Just as pain arises as an affliction in a healthy person for his affliction, even so the attention to perceptions dealing with sensuality that beset the monk is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how Unbinding is pleasant.
"Furthermore, there is the case where a monk, with the stilling of directed thought & evaluation, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. If, as he remains there, he is beset with attention to perceptions dealing with directed thought, that is an affliction for him...
"Furthermore, there is the case where a monk, with the fading of rapture, remains in equanimity, mindful & alert, is physically sensitive to pleasure, and enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' If, as he remains there, he is beset with attention to perceptions dealing with rapture, that is an affliction for him...
"Furthermore, there is the case where a monk, with the abandoning of pleasure & stress -- as with the earlier disappearance of elation & distress -- enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. If, as he remains there, he is beset with attention to perceptions dealing with equanimity, that is an affliction for him...
"Furthermore, there is the case where a monk, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' enters & remains in the sphere of the infinitude of space. If, as he remains there, he is beset with attention to perceptions dealing with form, that is an affliction for him...
"Furthermore, there is the case where a monk, with the complete transcending of the sphere of the infinitude of space, thinking, 'Infinite consciousness,' enters & remains in the sphere of the infinitude of consciousness. If, as he remains there, he is beset with attention to perceptions dealing with the sphere of the infinitude of space, that is an affliction for him...
"Furthermore, there is the case where a monk, with the complete transcending of the sphere of the infinitude of consciousness, thinking, 'There is nothing,' enters & remains in the sphere of nothingness. If, as he remains there, he is beset with attention to perceptions dealing with the sphere of the infinitude of consciousness, that is an affliction for him...
"Furthermore, there is the case where a monk, with the complete transcending of the sphere of nothingness, enters & remains in the sphere of neither perception nor non-perception. If, as he remains there, he is beset with attention to perceptions dealing with the sphere of nothingness, that is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how pleasant Unbinding is.
"Furthermore, there is the case where a monk, with the complete transcending of the sphere of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his mental fermentations are completely ended. So by this line of reasoning it may be known how Unbinding is pleasant."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-34.html

AN 9.35

Anguttara Nikaya 9.35
Gavi Sutta
The Cow
For free distribution only, as a gift of Dhamma

"Suppose there was a mountain cow -- foolish, inexperienced, unfamiliar with her pasture, unskilled in roaming on rugged mountains -- and she were to think, 'What if I were to go in a direction I have never gone before, to eat grass I have never eaten before, to drink water I have never drunk before!' She would lift her hind hoof without having placed her front hoof firmly and [as a result] would not get to go in a direction she had never gone before, to eat grass she had never eaten before, or to drink water she had never drunk before. And as for the place where she was standing when the thought occurred to her, 'What if I were to go where I have never been before...to drink water I have never drunk before,' she would not return there safely. Why is that? Because she is a foolish, inexperienced mountain cow, unfamiliar with her pasture, unskilled in roaming on rugged mountains.
"In the same way, there are cases where a monk -- foolish, inexperienced, unfamiliar with his pasture, unskilled in being quite withdrawn from sensuality, withdrawn from unskillful qualities, and entering & remaining in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation -- doesn't stick with that theme, doesn't develop it, pursue it, or establish himself firmly in it. The thought occurs to him, 'What if I, with the stilling of directed thought & evaluation, were to enter & remain in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance.' He is not able...to enter & remain in the second jhana...The thought occurs to him, 'What if I...were to enter & remain in the first jhana...He is not able...to enter & remain in the first jhana. This is called a monk who has slipped & fallen from both sides, like the mountain cow, foolish, inexperienced, unfamiliar with her pasture, unskilled in roaming on rugged mountains.
"But suppose there was a mountain cow -- wise, experienced, familiar with her pasture, skilled in roaming on rugged mountains -- and she were to think, 'What if I were to go in a direction I have never gone before, to eat grass I have never eaten before, to drink water I have never drunk before!' She would lift her hind hoof only after having placed her front hoof firmly and [as a result] would get to go in a direction she had never gone before...to drink water she had never drunk before. And as for the place where she was standing when the thought occurred to her, 'What if I were to go in a direction I have never gone before...to drink water I have never drunk before,' she would return there safely. Why is that? Because she is a wise, experienced mountain cow, familiar with her pasture, skilled in roaming on rugged mountains.
"In the same way, there are some cases where a monk -- wise, experienced, familiar with his pasture, skilled in being quite withdrawn from sensuality, withdrawn from unskillful qualities, and entering & remaining in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation -- sticks with that theme, develops it, pursues it, & establishes himself firmly in it.
"The thought occurs to him, 'What if, with the stilling of directed thought & evaluation, I were to enter & remain in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance.' Without jumping at the second jhana, he -- with the stilling of directed thought & evaluation -- enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.
"The thought occurs to him, 'What if, with the fading of rapture, I...were to enter & remain in the third jhana'...Without jumping at the third jhana, with the fading of rapture, he remains in equanimity, mindful & alert, and physically sensitive to pleasure, entering & remaining in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.
"The thought occurs to him, 'What if I...were to enter & remain in the fourth jhana'...Without jumping at the fourth jhana, with the abandoning of pleasure & stress -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.
"The thought occurs to him, 'What if I...were to enter & remain in the sphere of the infinitude of space.' Without jumping at the sphere of the infinitude of space, he, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' enters & remains in the sphere of the infinitude of space. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.
"The thought occurs to him, 'What if I...were to enter & remain in the sphere of the infinitude of consciousness.' Without jumping at the sphere of the infinitude of consciousness, he, with the complete transcending of the sphere of the infinitude of space, thinking, 'Infinite consciousness,' enters & remains in the sphere of the infinitude of consciousness. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.
"The thought occurs to him, 'What if I...were to enter & remain in the sphere of the nothingness.' Without jumping at the sphere of nothingness, he, with the complete transcending of the sphere of the infinitude of consciousness, thinking, 'There is nothing,' enters & remains in the sphere of nothingness. He sticks with that theme, develops it, pursues, it & establishes himself firmly in it.
"The thought occurs to him, 'What if I...were to enter & remain in the sphere of neither perception nor non-perception.' Without jumping at the sphere of neither perception nor non-perception, he, with the complete transcending of the sphere of nothingness, enters & remains in the sphere of neither perception nor non-perception. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.
"The thought occurs to him, 'What if I, with the complete transcending of the sphere of neither perception nor non-perception, were to enter & remain in the cessation of perception & feeling.' Without jumping at the cessation of perception & feeling, he, with the complete transcending of the sphere of neither perception nor non-perception, enters & remains in the cessation of perception & feeling.
"When a monk enters & emerges from that very attainment, his mind is pliant & malleable. With his pliant, malleable mind, limitless concentration is well developed. With his well-developed, limitless concentration, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.
"If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. He can witness this for himself whenever there is an opening.
"If he wants, he hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far. He can witness this for himself whenever there is an opening.
"If he wants, he knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. He can witness this for himself whenever there is an opening.
"If he wants, he recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion,[recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he remembers his manifold past lives in their modes and details. He can witness this for himself whenever there is an opening.
"If he wants, he sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself whenever there is an opening.
"If he wants, then through the ending of the mental mental fermentations, he remains in the effluent-free release of awareness and release of discernment, having known and made them manifest for himself right in the here and now. He can witness this for himself whenever there is an opening."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-35.html

AN 9.36

Anguttara Nikaya 9.36
Jhana Sutta
Mental Absorption
For free distribution only, as a gift of Dhamma

"I tell you, the ending of the mental fermentations depends on the first jhana...the second jhana...the third...the fourth...the sphere of the infinitude of space...the sphere of the infinitude of consciousness...the sphere of nothingness. I tell you, the ending of the mental fermentations depends on the sphere of neither perception nor non-perception.
"'I tell you, the ending of the mental fermentations depends on the first jhana.' Thus it has been said. In reference to what was it said? There is the case where a monk, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perceptions, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, a void, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite -- the resolution of all fabrications; the relinquishment of all the acquisitions; the ending of craving; dispassion; cessation; Unbinding.'
"Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk...enters & remains in the first jhana: rapture & pleasure born of withdrawal, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perceptions, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, a void, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite -- the resolution of all fabrications; the relinquishment of all the acquisitions; the ending of craving; dispassion; cessation; Unbinding.'
"Staying right there, he reaches the ending of the mental fermentations. Or, if not, then -- through passion & delight for this very property [the discernment inclining to deathlessness] and from the total wasting away of the first of the five Fetters [self-identity views, grasping at precepts & practices, uncertainty, sensual passion, and irritation] -- he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world.
"'I tell you, the ending of the mental fermentations depends on the first jhana.' Thus it was said, and in reference to this was it said.
[Similarly with the other levels of jhana up through the sphere of nothingness.]
"Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two spheres -- the attainment of the sphere of neither perception nor non-perception & the attainment of the cessation of feeling & perception -- I tell you that they are to be rightly explained by those monks who are meditators, skilled in attaining, skilled in attaining & emerging, who have attained & emerged in dependence on them."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-36.html

AN 9.37

Anguttara Nikaya 9.37
Ananda Sutta
With Ananda
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

On one occasion Ven. Ananda was staying in Kosambi at Ghosita's monastery. There he addressed the monks, "Friend monks!"
"Yes, friend," the monks replied to him.
Ven. Ananda said, "It is amazing, friends, it is marvelous, how the Blessed One who knows & sees, the worthy one, rightly self-awakened, has attained & recognized the opportunity for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding, where the eye will be, and forms, and yet one will not be sensitive to that dimension; where the ear will be, and sounds... where the nose will be, and aromas... where the tongue will be, and flavors... where the body will be, and tactile sensations, and yet one will not be sensitive to that dimension."
When this was said, Ven. Udayin said to Ven. Ananda, "Is one percipient when not sensitive to that dimension, my friend, or unpercipient?"
[Ananda:] "One is percipient when not sensitive to that dimension, my friend, not unpercipient."
[Udayin:] "When not sensitive to that dimension, my friend, one is percipient of what?"
[Ananda:] "There is the case where, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' one enters & remains in the dimension of the infinitude of space. This is one way of being percipient when not sensitive to that dimension.
"Then again, with the complete transcending of the dimension of the infinitude of space, thinking, 'Infinite consciousness,' one enters & remains in the dimension of the infinitude of consciousness. This is another way of being percipient when not sensitive to that dimension.
"Then again, with the complete transcending of the dimension of the infinitude of consciousness, thinking, 'There is nothing,' one enters & remains in the dimension of nothingness. This is another way of being percipient when not sensitive to that dimension.
"Once, friend, when I was staying in Saketa at the Game Refuge in the Black Forest, the nun Jatila Bhagika went to where I was staying, and on arrival -- having bowed to me -- stood to one side. As she was standing there, she said to me: 'The concentration whereby -- neither pressed down nor forced back, nor with fabrication kept blocked or suppressed -- still as a result of release, contented as a result of standing still, and as a result of contentment one is not agitated: This concentration is said by the Blessed One to be the fruit of what?'
"I said to her, 'Sister, the concentration whereby -- neither pressed down nor forced back, nor with fabrication kept blocked or suppressed -- still as a result of release, contented as a result of standing still, and as a result of contentment one is not agitated: This concentration is said by the Blessed One to be the fruit of gnosis [arahantship].' This is another way of being percipient when not sensitive to that dimension."
Revised: Tue 29-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-037.html

AN 9.38

Anguttara Nikaya 9.38
Brahmana Sutta
To Two Brahmans

translated from the Pali by Thanissaro Bhikkhu © 2011
Then two brahman cosmologists went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to the Blessed One, "Master Gotama, Purana Kassapa — all-knowing, all-seeing — claims exhaustive knowledge & vision: 'Whether I am standing or walking, awake or asleep, continual, unflagging knowledge & vision is established within me.' He says, 'I dwell with infinite knowledge, knowing & seeing the finite cosmos.' Yet Nigantha Nataputta — all-knowing, all-seeing — also claims exhaustive knowledge & vision: 'Whether I am standing or walking, awake or asleep, continual, unflagging knowledge & vision is established within me.' He says, 'I dwell with infinite knowledge, knowing & seeing the infinite cosmos.' Of these two speakers of knowledge, these two who contradict each other, which is telling the truth, and which is lying?"
"Enough, brahmans. Put this question aside. I will teach you the Dhamma. Listen and pay close attention. I will speak."
"Yes, sir," the brahmans responded to the Blessed One, and the Blessed One said, "Suppose that there were four men standing at the four directions, endowed with supreme speed & stride. Like that of a strong archer — well-trained, a practiced hand, a practiced sharp-shooter — shooting a light arrow across the shadow of a palm tree: Such would be the speed with which they were endowed. As far as the east sea is from the west: Such would be the stride with which they were endowed. Then the man standing at the eastern direction would say, 'I, by walking, will reach the end of the cosmos.' He — with a one-hundred year life, a one-hundred year span — would spend one hundred years traveling — apart from the time spent on eating, drinking, chewing & tasting, urinating & defecating, and sleeping to fight off weariness — but without reaching the end of the cosmos he would die along the way. [Similarly with the men standing at the western, southern, & northern directions.] Why is that? I tell you, it isn't through that sort of traveling that the end of the cosmos is known, seen, or reached. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos.
"These five strings of sensuality are, in the discipline of the noble ones, called the cosmos. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality that, in the discipline of the noble ones, are called the cosmos.
"There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is called a monk who, coming to the end of the cosmos, remains at the end of the cosmos. Others say of him, 'He is encompassed in the cosmos; he has not escaped from the cosmos.' And I too say of him, 'He is encompassed in the cosmos; he has not escaped from the cosmos.'
[Similarly with the second, third, & fourth jhnas, and with the attainment of the dimensions of the infinitude of space, the infinitude of consciousness, nothingness, and neither perception nor non-perception.]
"Furthermore, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his fermentations are completely ended. This is called a monk who, coming to the end of the cosmos, remains at the end of the cosmos, having crossed over attachment in the cosmos."
See also: AN 4.45
http://www.accesstoinsight.org/tipitaka/an/an09/an09.038.than.html

AN 9.39

Anguttara Nikaya 9.39
Deva Sutta
The Devas (About Jhna)

translated from the Pali by Thanissaro Bhikkhu © 2011

"Once, monks, a battle between the devas & asuras was in full swing. And in that battle, the asuras won and the devas lost. Having lost, the devas simply fled while the asuras, heading north, attacked them. Then the thought occurred to the devas, 'The asuras are still attacking. Why don't we do battle a second time?'
"So the devas did battle with the asuras a second time. And a second time, the asuras won and the devas lost. Having lost, the devas simply fled while the asuras, heading north, attacked them. Then the thought occurred to the devas, 'The asuras are still attacking. Why don't we do battle a third time?'
"So the devas did battle with the asuras a third time. And a third time, the asuras won and the devas lost. Having lost, the devas, afraid, entered the deva capital. Having gone to their capital, the devas thought, 'Having come to this shelter for the fearful, we will now keep here to ourselves, having nothing to do with the asuras.' And the asuras also thought, 'Having gone to this shelter for the fearful, the devas will now keep here to themselves, having nothing to do with us.'
"Once, monks, a battle between the devas & asuras was in full swing. And in that battle, the devas won and the asuras lost. Having lost, the asuras simply fled while the devas, heading south, attacked them. Then the thought occurred to the asura, 'The devas are still attacking. Why don't we do battle a second time?'
"So the asuras did battle with the devas a second time. And a second time, the devas won and the asuras lost. Having lost, the asuras simply fled while the devas, heading south, attacked them. Then the thought occurred to the asuras, 'The devas are still attacking. Why don't we do battle a third time?'
"So the asuras did battle with the devas a third time. And a third time, the devas won and the asuras lost. Having lost, the asuras, afraid, entered the asura capital. Having gone to their capital, the asuras thought, 'Having come to this shelter for the fearful, we will now keep here to ourselves, having nothing to do with the devas.' And the devas also thought, 'Having gone to this shelter for the fearful, the asuras will now keep here to themselves, having nothing to do with us.'
"In the same way, monks, on whatever occasion a monk — secluded from sensuality, secluded from unskillful qualities — enters the first jhna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation, on that occasion the thought occurs to him, 'Having come to this shelter for the fearful, I will now keep here to myself, having nothing to do with Mra.' And the thought occurs to Mra, the Evil One, 'Having gone to this shelter for the fearful, the monk will now keep here to himself, having nothing to do with me.'
[Similarly with the second, third, & fourth jhnas.]
"On whatever occasion a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' enters the dimension of the infinitude of space: He is said to be a monk who has put Mra in the dark.[1] Having bound Mra's eyes and leaving no opening, he has become invisible to the Evil One.[2]
[Similarly with the dimensions of the infinitude of consciousness, nothingness, and neither perception nor non-perception.]
"On whatever occasion, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling; and, having seen [that] with discernment, his effluents are completely ended: He is said to be a monk who has put Mra in the dark. Having bound Mra's eyes and leaving no opening, he has become invisible to the Evil One, having crossed over attachment in the cosmos."[3]
Notes
1.
The text here has antamaksi — "has put an end to" — which does not fit the context as well as the reading, andhamaksi — "has put in the dark" — found in the parallel passage in MN 25, so I have followed the latter reading here.
2.
The interpretation of this image here differs from that in MN 25, which states that the monk puts Mra in the dark upon entering the first jhna. In either case — putting Mra in the dark beginning with the first jhna, or only beginning with the dimension of the infinitude of space — the "dark" is temporary, lasting only as long as one is in that attainment.
3.
This is the only one of these attainments that inherently contains the discernment that takes one, once and for all, beyond attachment in the cosmos.
http://www.accesstoinsight.org/tipitaka/an/an09/an09.039.than.html

AN 9.40

Anguttara Nikaya 9.40
Naga Sutta
The Tusker
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"When elephants & cow-elephants & calf-elephants & baby elephants go ahead of a wilderness tusker foraging for food and break off the tips of the grasses, the wilderness tusker feels irritated, upset, & disgusted. When elephants & cow-elephants & calf-elephants & baby elephants devour the wilderness tusker's bunches of branches, he feels irritated, upset, & disgusted. When elephants & cow-elephants & calf-elephants & baby elephants go ahead of the wilderness tusker on his way down to his bath and stir up the mud in the water with their trunks, he feels irritated, upset, & disgusted. When cow-elephants go along as the wilderness tusker is bathing and bang up against his body, he feels irritated, upset, & disgusted.
"Then the thought occurs to the wilderness tusker, 'I now live hemmed in by elephants & cow-elephants & calf-elephants & baby elephants. I feed off grass with broken-off tips. My bunches of branches are devoured. I drink muddied water. Even when I bathe, cow-elephants go along and bang up against my body. What if I were to live alone, apart from the crowd?'
"So at a later time he lives alone, apart from the crowd. He feeds off grass with unbroken tips. His bunches of branches are undevoured. He drinks unmuddied water. When he bathes, cow-elephants don't go along and bang up against his body. The thought occurs to him, 'Before, I lived hemmed in by elephants & cow-elephants & calf-elephants & baby elephants. I fed off grass with broken-off tips. My bunches of branches were devoured. I drank muddied water. Even when I bathed, cow-elephants would go along and bang up against my body. But now I live alone, apart from the crowd. I feed off grass with unbroken tips. My bunches of branches are undevoured. I drink unmuddied water. When I bathe, cow-elephants don't go along and bang up against my body.' Breaking off a branch with his trunk and scratching his body with it, gratified, he allays his itch.
In the same way, when a monk lives hemmed in with monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples, the thought occurs to him, 'I now live hemmed in by monks, nuns, , male & female lay followers, kings, royal ministers, sectarians, & their disciples. What if I were to live alone, apart from the crowd?'
"So he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.
"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.
"Having abandoned these five hindrances -- corruptions of awareness that weaken discernment -- then quite withdrawn from sensual pleasures, withdrawn from unskillful qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Gratified, he allays his itch.
"With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. Gratified, he allays his itch.
"With the fading of rapture, he remains in equanimity, mindful & alert, is physically sensitive to pleasure, and enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' Gratified, he allays his itch.
"With the abandoning of pleasure & stress -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. Gratified, he allays his itch.
"With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' he enters & remains in the dimension of the infinitude of space. Gratified, he allays his itch.
"With the complete transcending of the dimension of the infinitude of space, thinking, 'Infinite consciousness,' he enters & remains in the dimension of the infinitude of consciousness. Gratified, he allays his itch.
"With the complete transcending of the dimension of the infinitude of consciousness, thinking, 'There is nothing,' he enters & remains in the dimension of nothingness. Gratified, he allays his itch.
"With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception. Gratified, he allays his itch.
"With the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his mental fermentations are completely ended. Gratified, he allays his itch."
Revised: Tue 29-Jun-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-040.html

AN 9.41

Anguttara Nikaya 9.41
Tapussa Sutta
To Tapussa
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying among the Mallans near a Mallan town named Uruvelakappa. Then early in the morning the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Uruvelakappa for alms. Having gone into Uruvelakappa for alms, after his meal, on his return from his alms round, he said to Ven. Ananda, "Stay right here, Ananda, while I go into the Great Wood for the day's abiding."
"As you say, lord," Ven. Ananda responded.
Then the Blessed One went into the Great Wood and sat down at the root of a certain tree for the day's abiding.
Then Tapussa the householder went to Ven. Ananda and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ananda: "Venerable Ananda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us -- indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality -- renunciation seems like a sheer drop-off. Yet I've heard that in this doctrine & discipline the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace. So right here is where this doctrine & discipline is contrary to the great mass of people: i.e.,[this issue of] renunciation."
"This calls for a talk, householder. Let's go see the Blessed One. Let's approach him and, on arrival, tell him this matter. However he explains it to us, we will bear it in mind."
"As you say, sir," Tapussa the householder responded to Ven. Ananda.
Then Ven. Ananda, together with Tapussa the householder, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Tapussa the householder, here, has said to me, 'Venerable Ananda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us -- indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality -- renunciation seems like a sheer drop-off. Yet I've heard that in this doctrine & discipline the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace. So right here is where this doctrine & discipline is contrary to the great mass of people: i.e.,[this issue of] renunciation.'"
"So it is, Ananda. So it is. Even I myself, before my Awakening, when I was still an unawakened Bodhisatta, thought: 'Renunciation is good. Seclusion is good.' But my heart didn't leap up at renunciation, didn't grow confident, steadfast, or firm, seeing it as peace. The thought occurred to me: 'What is the cause, what is the reason, why my heart doesn't leap up at renunciation, doesn't grow confident, steadfast, or firm, seeing it as peace?' Then the thought occurred to me: 'I haven't seen the drawback of sensual pleasures; I haven't pursued [that theme]. I haven't understood the reward of renunciation; I haven't familiarized myself with it. That's why my heart doesn't leap up at renunciation, doesn't grow confident, steadfast, or firm, seeing it as peace.'
[1] "Then the thought occurred to me: 'If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there's the possibility that my heart would leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace.'
"So at a later time, having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & firm, seeing it as peace. Then, quite withdrawn from sensuality, withdrawn from unskillful qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.
"As I remained there, I was beset with attention to perceptions dealing with sensuality. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with sensuality that beset me was an affliction for me.
[2] "The thought occurred to me: 'What if, with the stilling of directed thought & evaluation, I were to enter & remain in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance.' But my heart didn't leap up at being without directed thought, didn't grow confident, steadfast, or firm, seeing it as peace. The thought occurred to me: 'What is the cause, what is the reason, why my heart doesn't leap up at being without directed thought, doesn't grow confident, steadfast, or firm, seeing it as peace?' Then the thought occurred to me: 'I haven't seen the drawback of directed thought; I haven't pursued that theme. I haven't understood the reward of being without directed thought; I haven't familiarized myself with it. That's why my heart doesn't leap up at being without directed thought, doesn't grow confident, steadfast, or firm, seeing it as peace.'
"Then the thought occurred to me: 'If, having seen the drawback of directed thought, I were to pursue that theme; and if, having understood the reward of being without directed thought, I were to familiarize myself with it, there's the possibility that my heart would leap up at being without directed thought, grow confident, steadfast, & firm, seeing it as peace.'
"So at a later time, having seen the drawback of directed thought, I pursued that theme; having understood the reward of being without directed thought, I familiarized myself with it. My heart leaped up at being without directed thought, grew confident, steadfast, & firm, seeing it as peace. With the stilling of directed thought & evaluation, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance.
"As I remained there, I was beset with attention to perceptions dealing with directed thought. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with directed thought that beset me was an affliction for me.
[3] "The thought occurred to me: 'What if, with the fading of rapture, I were to remain in equanimity, mindful & alert, to be physically sensitive to pleasure, and to enter & remain in the third jhana, of which the Noble Ones declare, "Equanimous & mindful, he has a pleasurable abiding"?' But my heart didn't leap up at being without rapture, didn't grow confident, steadfast, or firm, seeing it as peace...So at a later time, having seen the drawback of rapture, I pursued that theme; having understood the reward of being without rapture, I familiarized myself with it. My heart leaped up at being without rapture, grew confident, steadfast, & firm, seeing it as peace. With the fading of rapture, I remained in equanimity, mindful & alert, physically sensitive to pleasure, and entered & remained in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.'
"As I remained there, I was beset with attention to perceptions dealing with rapture. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with rapture that beset me was an affliction for me.
[4] "The thought occurred to me: 'What if, with the abandoning of pleasure & stress -- as with the earlier disappearance of elation & distress -- I were to enter & remain in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain?' But my heart didn't leap up at being without the pleasure of equanimity, didn't grow confident, steadfast, or firm, seeing it as peace...So at a later time, having seen the drawback of the pleasure of equanimity, I pursued that theme; having understood the reward of neither-pleasure-nor-pain, I familiarized myself with it. My heart leaped up at neither-pleasure-nor-pain, grew confident, steadfast, & firm, seeing it as peace. With the abandoning of pleasure & stress -- as with the earlier disappearance of elation & distress -- I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain.
"As I remained there, I was beset with attention to perceptions dealing with equanimity. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with equanimity that beset me was an affliction for me.
[5] "The thought occurred to me: 'What if, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, "Infinite space," I were to enter & remain in the sphere of the infinitude of space?' But my heart didn't leap up at the sphere of the infinitude of space, didn't grow confident, steadfast, or firm, seeing it as peace...So at a later time, having seen the drawback of forms, I pursued that theme; having understood the reward of the sphere of the infinitude of space, I familiarized myself with it. My heart leaped up at the sphere of the infinitude of space, grew confident, steadfast, & firm, seeing it as peace. With the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' I entered & remained in the sphere of the infinitude of space.
"As I remained there, I was beset with attention to perceptions dealing with forms. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with forms that beset me was an affliction for me.
[6] "The thought occurred to me: 'What if, with the complete transcending of the sphere of the infinitude of space, thinking, "Infinite consciousness," I were to enter & remain in the sphere of the infinitude of consciousness?' But my heart didn't leap up at the sphere of the infinitude of consciousness, didn't grow confident, steadfast, or firm, seeing it as peace...So at a later time, having seen the drawback of the sphere of the infinitude of space, I pursued that theme; having understood the reward of the sphere of the infinitude of consciousness, I familiarized myself with it. My heart leaped up at the sphere of the infinitude of consciousness, grew confident, steadfast, & firm, seeing it as peace. With the complete transcending of the sphere of the infinitude of space, thinking, 'Infinite consciousness,' I entered & remained in the sphere of the infinitude of consciousness.
"As I remained there, I was beset with attention to perceptions dealing with the sphere of the infinitude of space. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the sphere of the infinitude of space that beset me was an affliction for me.
[7] "The thought occurred to me: 'What if, with the complete transcending of the sphere of the infinitude of consciousness, thinking, "There is nothing," I were to enter & remain in the sphere of nothingness?' But my heart didn't leap up at the sphere of nothingness, didn't grow confident, steadfast, or firm, seeing it as peace...So at a later time, having seen the drawback of the sphere of the infinitude of consciousness, I pursued that theme; having understood the reward of the sphere of nothingness, I familiarized myself with it. My heart leaped up at the sphere of nothingness, grew confident, steadfast, & firm, seeing it as peace. With the complete transcending of the sphere of the infinitude of consciousness, thinking, 'There is nothing,' I entered & remained in the sphere of nothingness.
"As I remained there, I was beset with attention to perceptions dealing with the sphere of the infinitude of consciousness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the sphere of the infinitude of consciousness that beset me was an affliction for me.
[8] "The thought occurred to me: 'What if I, with the complete transcending of the sphere of nothingness, were to enter & remain in the sphere of neither perception nor non-perception?' But my heart didn't leap up at the sphere of neither perception nor non-perception, didn't grow confident, steadfast, or firm, seeing it as peace...So at a later time, having seen the drawback of the sphere of nothingness, I pursued that theme; having understood the reward of the sphere of neither perception nor non-perception, I familiarized myself with it. My heart leaped up at the sphere of neither perception nor non-perception, grew confident, steadfast, & firm, seeing it as peace. With the complete transcending of the sphere of nothingness, I entered & remained in the sphere of neither perception nor non-perception.
"As I remained there, I was beset with attention to perceptions dealing with the sphere of nothingness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the sphere of nothingness that beset me was an affliction for me.
[9] "The thought occurred to me: 'What if I, with the complete transcending of the sphere of neither perception nor non-perception, were to enter & remain in the cessation of perception & feeling?' But my heart didn't leap up at the cessation of perception & feeling, didn't grow confident, steadfast, or firm, seeing it as peace. The thought occurred to me: 'What is the cause, what is the reason, why my heart doesn't leap up at the cessation of perception & feeling, doesn't grow confident, steadfast, or firm, seeing it as peace?' Then the thought occurred to me: 'I haven't seen the drawback of the sphere of neither perception nor non-perception; I haven't pursued that theme. I haven't understood the reward of the cessation of perception & feeling; I haven't familiarized myself with it. That's why my heart doesn't leap up at the cessation of perception & feeling, doesn't grow confident, steadfast, or firm, seeing it as peace.'
"Then the thought occurred to me: 'If, having seen the drawback of the sphere of neither perception nor non-perception, I were to pursue that theme; and if, having understood the reward of the cessation of perception & feeling, I were to familiarize myself with it, there's the possibility that my heart would leap up at the cessation of perception & feeling, grow confident, steadfast, & firm, seeing it as peace.'
"So at a later time, having seen the drawback of the sphere of neither perception nor non-perception, I pursued that theme; having understood the reward of the cessation of perception & feeling, I familiarized myself with it. My heart leaped up at the cessation of perception & feeling, grew confident, steadfast, & firm, seeing it as peace. With the complete transcending of the sphere of neither perception nor non-perception, I entered & remained in the cessation of perception & feeling. And as I saw with discernment, the mental fermentations went to their total end.
"Ananda, as long as I had not attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common people. But as soon as I had attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common people. Knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now no further becoming.'"

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-41.html

AN 9.42

Anguttara Nikaya 9.42
Pañcala Sutta
Pañcala's Verse
For free distribution only, as a gift of Dhamma

On one occasion Ven. Ananda was staying in Kosambi at Ghosita's Park. Then Ven. Udayin went to him and, on arrival, exchanged courteous greetings. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda, "This has been said by Pañcalacanda the deva's son:
'Truly in a confining place, he found an opening —
the one of extensive wisdom,
the awakened one who awakened to jhana,1
the chief bull, withdrawn,
the sage.'
"Now what, my friend, is the confining place? What is the attaining of an opening in the confining place?"
[Ven. Ananda:] "The five strings of sensuality, my friend, are described by the Blessed One as a confining place. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... smells cognizable via the nose... tastes cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These five strings of sensuality are described by the Blessed One as a confining place.
"Now there is the case where a monk — quite withdrawn from sensuality,2 withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there there's a confining place. What is the confining place there? Just that directed thought & evaluation have not ceased. This is the confining place there.
"Then there is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there there's a confining place. What is the confining place there? Just that rapture has not ceased. This is the confining place there.
"Then there is the case where a monk, with the fading of rapture, he remains in equanimity, is mindful & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there there's a confining place. What is the confining place there? Just that the pleasure of equanimity has not ceased. This is the confining place there.
"Then there is the case where a monk, with the abandoning of pleasure & stress — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there there's a confining place. What is the confining place there? Just that the perception of form has not ceased. This is the confining place there.
"Then there is the case where a monk, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity,[perceiving,] 'Infinite space,' enters & remains in the dimension of the infinitude of space. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there there's a confining place. What is the confining place there? Just that the perception of the dimension of the infinitude of space has not ceased. This is the confining place there.
"Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space,[perceiving,] 'Infinite consciousness,' enters & remains in the dimension of the infinitude of consciousness. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there there's a confining place. What is the confining place there? Just that the perception of the dimension of the infinitude of consciousness has not ceased. This is the confining place there.
"Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness,[perceiving,] 'There is nothing,' enters & remains in the dimension of nothingness. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there there's a confining place. What is the confining place there? Just that the perception of the dimension of nothingness has not ceased. This is the confining place there.
"Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there there's a confining place. What is the confining place there? Just that the perception of the dimension of neither perception nor non-perception has not ceased. This is the confining place there.
"Then there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his mental fermentations are completely ended. Even this much is described by the Blessed One as the attaining of an opening in a confining place, without a sequel."

Notes
1. In The Connected Discourses of the Buddha, this phrase is translated as "who discovered jhana," but the verb is abuddhi: "awakened to."
2. AN 6.63 defines sensuality (kma) as follows:
"There are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.
The passion for his resolves is a man's sensuality,
not the beautiful sensual pleasures
found in the world.
The passion for his resolves is a man's sensuality.
The beauties remain as they are in the world,
while the wise, in this regard,
subdue their desire."

See also: MN 121; AN 9.34; SN 2.7
Revised: Tuesday 2007-09-11
http://www.accesstoinsight.org/tipitaka/an/an09/an09.042.than.html

AN 9.43

Anguttara Nikaya 9.43
Kayasakkhi Sutta
Bodily Witness
For free distribution only, as a gift of Dhamma

[Udayin:] "'Bodily witness, bodily witness,' it is said. To what extent is one described by the Blessed One as a bodily witness?"
[Ananda:] "There is the case, my friend, where a monk, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He remains touching with his body in whatever way there is an opening there [see AN 9.35]. It is to this extent that one is described in a sequential way by the Blessed One as a bodily witness.
"Furthermore, with the stilling of directed thought & evaluation, he enters & remains in the second jhana...the third jhana...the fourth jhana...the sphere of the infinitude of space...the sphere of the infinitude of consciousness...the sphere of nothingness...the sphere of neither perception nor non-perception. He remains touching with his body in whatever way there is an opening there. It is to this extent that one is described in a sequential way by the Blessed One as a bodily witness.
"Furthermore, with the complete transcending of the sphere of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees with discernment, the mental fermentations go to their total end. He remains touching with his body in whatever way there is an opening there. It is to this extent that one is described in a non-sequential way by the Blessed One as a bodily witness."

Related reading:
- AN 9.44
- AN 9.45

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-43.html

AN 9.44

Anguttara Nikaya 9.44
Paññavimutti Sutta
Released Through Discernment
For free distribution only, as a gift of Dhamma

[Udayin:] "'Released through discernment, released through discernment,' it is said. To what extent is one described by the Blessed One as released through discernment?"
[Ananda:] "There is the case, my friend, where a monk, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. And he knows it through discernment. It is to this extent that one is described in a sequential way by the Blessed One as released through discernment.
"Furthermore, with the stilling of directed thought & evaluation, he enters & remains in the second jhana...the third jhana...the fourth jhana...the sphere of the infinitude of space...the sphere of the infinitude of consciousness...the sphere of nothingness...the sphere of neither perception nor non-perception. And he knows it through discernment. It is to this extent that one is described in a sequential way by the Blessed One as released through discernment.
"Furthermore, with the complete transcending of the sphere of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees with discernment, the mental fermentations go to their total end. And he knows it through discernment. It is to this extent that one is described in a non-sequential way by the Blessed One as released through discernment."

Related reading:
- AN 9.43
- AN 9.45

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-44.html

AN 9.45

Anguttara Nikaya 9.45
Ubhatobhaga Sutta
(Released) Both Ways
For free distribution only, as a gift of Dhamma

[Udayin:] "'Released both ways, released both ways,' it is said. To what extent is one described by the Blessed One as released both ways?"
[Ananda:] "There is the case, my friend, where a monk, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He remains touching with his body in whatever way there is an opening there, and he knows it through discernment. It is to this extent that one is described in a sequential way by the Blessed One as released both ways.
"Furthermore, with the stilling of directed thought & evaluation, he enters & remains in the second jhana...the third jhana...the fourth jhana...the sphere of the infinitude of space...the sphere of the infinitude of consciousness...the sphere of nothingness...the sphere of neither perception nor non-perception. He remains touching with his body in whatever way there is an opening there, and he knows it through discernment. It is to this extent that one is described in a sequential way by the Blessed One as released both ways.
"Furthermore, with the complete transcending of the sphere of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees with discernment, the mental fermentations go to their total end. He remains touching with his body in whatever way there is an opening there, and he knows it through discernment. It is to this extent that one is described in a non-sequential way by the Blessed One as released both ways."

Related reading:
- AN 9.43
- AN 9.44

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an9-45.html

AN 9.62

Anguttara Nikaya 9.62
Bhabba Sutta
Capable

For free distribution only.

"Monks, one who hasn't abandoned nine things is incapable of realizing arahantship. Which nine? Passion, aversion, delusion, anger, resentment, arrogance, insolence, envy, & stinginess. One who hasn't abandoned these nine things is incapable of realizing arahantship.
"One who has abandoned nine things is capable of realizing arahantship. Which nine? Passion, aversion, delusion, anger, resentment, arrogance, insolence, envy, & stinginess. One who has abandoned these nine things is capable of realizing arahantship."
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Revised: Sun 1 December 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-062.html

AN 9.63

Anguttara Nikaya 9.63
Sikkha-dubbalya Sutta
Things That Weaken the Training

For free distribution only.

"Monks, these five are things that weaken the training. Which five? The taking of life, stealing, sexual misconduct, the telling of lies, and distilled & fermented beverages that are a cause for heedlessness. These five are things that weaken the training.
"To abandon these five things that weaken the training, one should develop the four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves ... mind in & of itself ... mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. To abandon the five things that weaken the training, one should develop these four frames of reference."
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Revised: Sun 1 December 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-063.html

AN 9.64

Anguttara Nikaya 9.64
Nivarana Sutta
Hindrances

For free distribution only.

"Monks, there are these five hindrances. Which five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth & drowsiness, the hindrance of restlessness & anxiety, and the hindrance of uncertainty. These are the five hindrances.
"To abandon these five hindrances, one should develop the four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves ... mind in & of itself ... mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. To abandon the five hindrances, one should develop these four frames of reference."
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Revised: Sun 1 December 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an09-064.html

AN 10.1

Anguttara Nikaya 10.1
The Benefits of Moral Habits
translated from the Pali by Nyanaponika Thera

Once the Blessed One lived at Svatthi, in the Jeta Grove, in Anthapin .ika's monastery. At that time, the venerable nanda approached the Blessed One and asked:
"What, Lord, is the benefit of good moral habits, [1] what is their reward?" — "Non-remorse, nanda, is the benefit and reward of good moral habits."
"And what, Lord, is the benefit and reward of non-remorse?" — "Gladness, nanda."
"And what, Lord, is the benefit and reward of gladness?" — "(Deep inner) joy (p+ti)." "And what, Lord, is the benefit and reward of (deep inner) joy?" — "Tranquillity." "And what, Lord, is the benefit and reward of tranquillity?" — "Happiness." "And what, Lord, is the benefit and reward of happiness?" — "Concentration of the mind." "And what, Lord, is the benefit and reward of concentration?" — "Realistic knowledge and vision." [2]
"And what, Lord, is the benefit and reward of realistic knowledge and vision?" — "Revulsion [3] and dispassion." [4]
"And what, Lord, is the benefit and reward of revulsion and dispassion?" — "The knowledge and vision of deliverance. [5]
"Hence, nanda, good moral habits have non-remorse as their benefit and reward; non-remorse has gladness as its benefit and reward; gladness has (deep inner) joy as its benefit and reward; joy has tranquillity as its benefit and reward; tranquillity has happiness as its benefit and reward; happiness has concentration of the mind as its benefit and reward; concentration has realistic knowledge and vision as its benefit and reward; realistic knowledge and vision has revulsion and dispassion as its benefit and reward; revulsion and dispassion have the knowledge and vision of deliverance as their benefit and reward. In this way, nanda, good moral habits lead step by step to the highest."
Notes:
Notes
1. Kusalni s+lni.
2. Yath-bhkta-ñGa-dassana: Comy.: initial (lit. young) insight.
3. Nibbid. Comy.: strong insight.
4. Virga. Comy.: path-attainment.
5. Vimutti; the fruition of Arahantship; ñGa-dassana: the reviewing knowledge of Arahantship.
6. Cetan: intentional thought; volition.

AN 10.2

Anguttara Nikaya 10.2
Lawfulness of Progress
translated from the Pali by Nyanaponika Thera

For one who is virtuous and endowed with virtue, there is no need for an act of will: [6] "May non-remorse arise in me!"; it is natural, [7] monks, that non-remorse will arise in one who is virtuous.
For one free of remorse, there is no need for an act of will: "May gladness arise in me!"; it is natural that gladness will arise in one who is free from remorse.
For one who is glad (at heart), there is no need for an act of will: "May (deep inner) joy arise in me!"; it is natural for one glad (at heart) that joy arises in him.
For one who has a (deep inner) joy, there is no need for an act of will: "May my body be tranquil!"; [8] it is natural for one of joyful mind that his body will be tranquil.
For one of tranquil body, there is no need for an act of will: "May I feel happiness!"; it is natural for one who is tranquil that he will feel happiness.
For one who is happy, there is no need for an act of will: "May my mind be concentrated!"; it is natural for one who is happy that his mind will be concentrated.
For one who is concentrated, there is no need for an act of will: "May I know and see reality as it is!"; it is natural for a concentrated mind to know and see reality as it is.
For one who knows and sees reality as it is, there is no need for an act of will: "May I feel revulsion and dispassion (towards conditioned reality)!"; it is natural for one who knows and sees reality as it is, that he will feel revulsion and dispassion (towards it).
For one who feels revulsion and dispassion, there is no need for an act of will: "May I realize the knowledge and vision of deliverance!"; it is natural for one who feels revulsion and dispassion (towards conditioned reality), that he will realize the knowledge and vision of deliverance.
Thus, monks, revulsion and dispassion have knowledge and vision of deliverance as their benefit and reward... (continued in conformity with the above, up to)... thus good moral habits have non-remorse as their benefit and reward.
In that way, monks, these qualities are integrated with the other qualities; [9] and in that way these qualities bring other qualities to perfection, for going from the here to the beyond (of conditioned reality). [10]
Notes:
6. Cetan: intentional thought; volition.
7. Dhammat es. Comy.: It is a causal lawfulness (kraGa-niyamo).
8. Kyo me passambhatu. This may be taken as referring to both the physical and the mental body, or group (rkpa-kya, nma-kya).
9. Dhamm dhamme abhisandenti: the verb means literally "to saturate, permeate."
10. Apar-paraC gamanya. Comy.: "From this shore of the three realms of existence (sensuous, fine-material, non-material) to the further shore, Nibbna."

AN 10.6

Anguttara Nikaya 10.6
Samadhi Sutta
Concentration
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, "Lord, could a monk have an attainment of concentration such that he would neither be percipient of earth with regard to earth, nor of water with regard to water, nor of fire... wind... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness... the dimension of neither perception nor non-perception... this world... nor of the next world with regard to the next world, and yet he would still be percipient?"
"Yes, Ananda, he could..."
"But how, lord, could a monk have an attainment of concentration such that he would neither be percipient of earth with regard to earth... nor of the next world with regard to the next world, and yet he would still be percipient?"
"There is the case, Ananda, where the monk would be percipient in this way: 'This is peace, this is exquisite -- the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.' It's in this way that a monk could have an attainment of concentration such that he would neither be percipient of earth with regard to earth, nor of water with regard to water, nor of fire... wind... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness... the dimension of neither perception nor non-perception... this world... nor of the next world with regard to the next world, and yet he would still be percipient."

See also: AN 9.36; AN 10.7
Revised: Mon 3-May-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-006.html

AN 10.7

Anguttara Nikaya 10.7
Sariputta Sutta
With Sariputta
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Then Ven. Ananda went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "Friend Sariputta, could a monk have an attainment of concentration such that he would neither be percipient of earth with regard to earth, nor of water with regard to water, nor of fire... wind... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness... the dimension of neither perception nor non-perception... this world... nor of the next world with regard to the next world, and yet he would still be percipient?"
"Yes, friend Ananda, he could..."
"But how, friend Sariputta, could a monk have an attainment of concentration such he would neither be percipient of earth with regard to earth... nor of the next world with regard to the next world, and yet he would still be percipient?"
"Once, friend Ananda, when I was staying right here in Savatthi in the Blind Man's Grove, I reached concentration in such a way that I was neither percipient of earth with regard to earth... nor of the next world with regard to the next world, and yet I was still percipient."
"But what, friend Sariputta, were you percipient of at that time?"
"'The cessation of becoming -- nibbana -- the cessation of becoming -- nibbana': One perception arose in me, friend Ananda, as another perception ceased. Just as in a blazing woodchip fire, one flame arises as another flame ceases, even so, 'The cessation of becoming -- Unbinding -- the cessation of becoming -- Unbinding': One perception arose in me as another one ceased. I was percipient at that time of 'The cessation of becoming -- Unbinding.'"

See also: AN 9.36; AN 10.6
Revised: Mon 3-May-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-007.html

AN 10.13

Anguttara Nikaya 10.13
Sanyojana Sutta
Fetters

For free distribution only.

"There are these ten fetters. Which ten? Five lower fetters & five higher fetters. And which are the five lower fetters? Self-identity views, uncertainty, grasping at precepts & practices, sensual desire, & ill will. These are the five lower fetters. And which are the five higher fetters? Passion for form, passion for what is formless, conceit, restlessness, & ignorance. These are the five higher fetters. And these are the ten fetters."
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Revised: Thu 17 May 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-013.html

AN 10.15

Anguttara Nikaya 10.15
Appamada Sutta
Heedfulness

For free distribution only.

"To the extent that there are animals -- footless, two-footed, four-footed, many footed; with form or formless; percipient, non-percipient, or neither percipient nor non-percipient -- the Tathagata, worthy & rightly self-awakened, is reckoned the foremost among them. In the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant's footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as the rafters in a peak-roofed house all go to the roof-peak, incline to the roof-peak, converge at the roof-peak, and the roof-peak is reckoned the foremost among them; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as, of all root fragrances, black aloes-root is reckoned the foremost; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as, of all wood fragrances, red sandalwood is reckoned the foremost; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as, of all flower fragrances, jasmine is reckoned the foremost; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as all wattle-and-daub-town princes fall subject to a wheel-turning emperor, and the wheel-turning emperor is reckoned the foremost among them; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as all the light of the constellations does not equal one sixteenth of the light of the moon, and the light of the moon is reckoned the foremost among them; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as in the last month of the rains, in autumn, when the sky is clear & cloudless, the sun, on ascending the sky, overpowers the space immersed in darkness, shines, blazes, & dazzles; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
"Just as the great rivers -- such as the Ganges, the Yamuna, the Aciravati, the Sarabhu, & the Mahi -- all go to the ocean, incline to the ocean, slope to the ocean, tend toward the ocean, and the ocean is reckoned the foremost among them; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them."
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Revised: Thu 17 May 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-015.html

AN 10.17

Anguttara Nikaya 10.17
Natha Sutta
Protectors

For free distribution only.

"Live with a protector, monks, and not without a protector. He suffers, one who lives without a protector. And these ten are qualities creating a protector. Which ten?
"There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. And the fact that he is virtuous... seeing danger in the slightest faults, is a quality creating a protector.
"Then again, the monk has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that -- in their meaning & expression -- proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. And the fact that he has heard much... well-penetrated in terms of his views, is a quality creating a protector.
"Then again, the monk has admirable friends, admirable comrades, admirable companions. And the fact that he has admirable friends, admirable comrades, admirable companions is a quality creating a protector.
"Then again, the monk is easy to speak to, endowed with qualities that make him easy to speak to, patient, respectful to instruction. And the fact that he is easy to speak to... respectful to instruction, is a quality creating a protector.
"Then again, the monk is adept at the various affairs involving his fellows in the holy life; is vigorous, quick-witted in the techniques involved in them, is up to doing them or arranging to get them done. And the fact that he is adept at... doing them or arranging to get them done is a quality creating a protector.
"Then again, the monk is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Discipline. And the fact that he is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Discipline, is a quality creating a protector.
"Then again, the monk keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. And the fact that he keeps his persistence aroused... not shirking his duties with regard to skillful qualities, is a quality creating a protector.
"Then again, the monk is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all. And the fact that he is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all, is a quality creating a protector.
"Then again, the monk is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. And the fact that he is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago, is a quality creating a protector.
"Then again, the monk is discerning, endowed with discernment of arising & passing away -- noble, penetrating, leading to the right ending of stress. And the fact that the monk is discerning, endowed with discernment of arising & passing away -- noble, penetrating, leading to the right ending of stress, is a quality creating a protector.
"Live with a protector, monks, and not without a protector. He suffers, one who lives without a protector. These are the ten qualities creating a protector."
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Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-017.html

AN 10.20

Anguttara Nikaya 10.20
Ariyavasa Sutta
Dwellings of the Noble Ones
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks: "Monks."
"Yes, lord," the monks replied.
The Blessed One said: "Monks, there are these ten noble dwellings in which noble ones have dwelled [in the past], dwell [in the present], and will dwell [in the future]. Which ten? There is the case where a monk has abandoned five factors, is endowed with six, guards one, is supported in four, has shaken off factional truths, has thoroughly given up searching, is undisturbed in his resolves, is calmed in his bodily-fabrication, is well-released in mind, is well-released in discernment. These are the ten noble dwellings in which noble ones have dwelled, dwell, and will dwell.
"And how has a monk abandoned five factors? There is the case where a monk's sensual desire is abandoned. His ill-will... His sloth & torpor... His restlessness & anxiety... His uncertainty is abandoned. This is how a monk has abandoned five factors.
"And how is a monk endowed with six [factors]? There is the case where a monk, on seeing a form via the eye, is not gladdened, not saddened, but remains equanimous, mindful, & alert. On hearing a sound via the ear... On smelling an aroma via the nose... On tasting a flavor via the tongue... On touching a tactile sensation via the body... On cognizing an idea via the intellect, he is not gladdened, not saddened, but remains equanimous, mindful, & alert. This is how a monk is endowed with six [factors].
"And does a monk guard one [factor]? There is the case where a monk is endowed with an awareness guarded by mindfulness. This is how a monk guards one [factor].
"And how is a monk supported in four [ways]? There is the case where a monk, carefully reflecting, follows one thing, tolerates another, avoids another, and destroys another. This is how a monk is supported in four [ways].[1]
"And how has a monk shaken off factional truths (pacceka-sacca)? There is the case where a monk has shaken off the run-of-the-mill factional truths of run-of-the-mill priests & contemplatives -- in other words, 'The cosmos is eternal,' 'The cosmos is not eternal,' 'The cosmos is finite,' 'The cosmos is infinite,' 'The soul & the body are the same,' 'The soul is one thing and the body another,' 'After death a Tathagata exists,' 'After death a Tathagata does not exist,' 'After death a Tathagata both does & does not exist,' 'After death a Tathagata neither does nor does not exist.' All of these he has thrown off, shaken off, renounced, vomited up, let go, abandoned, relinquished. This is how a monk has shaken off factional truths.
"And how has a monk thoroughly given up searching? There is the case where a monk has abandoned his search for sensuality... his search for becoming... his search for a holy life.[2] This is how a monk has thoroughly given up searching.
"And how is a monk undisturbed in his resolves? There is the case where a monk has abandoned his resolve for sensuality... his resolve for ill-will... his resolve for harmfulness. This is how a monk is undisturbed in his resolves.
"And how is a monk calmed in his bodily fabrication?[3] There is the case where a monk, with the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is how a monk is calmed in his bodily fabrication.
"And how is a monk well-released in mind? There is the case where a monk's mind is released from passion, released from aversion, released from delusion. This is how a monk is well-released in mind.
"And how is a monk well-released in discernment? There is the case where a monk discerns, 'Passion is abandoned in me, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.' He discerns, 'Aversion is abandoned in me, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.' He discerns, 'Delusion is abandoned in me, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.' This is how a monk is well-released in discernment.
"Monks, all those in the past who have dwelled in noble dwellings have dwelled in these same ten noble dwellings. All those in the future who will dwell in noble dwellings will dwell in these same ten noble dwellings. All those in the present who dwell in noble dwellings dwell in these same ten noble dwellings.
"These are the ten noble dwellings in which noble ones have dwelled, dwell, and will dwell."

Notes
1. For a discussion of the things to be tolerated, avoiding, and destroyed, see MN 2.
2. On these three searches, see Iti 54-55.
3. Bodily fabrication (kaya-sankhara) is a technical term for the in-and-out breath. See MN 118, note 3.
See also: AN 4.28
Revised: Mon 3-May-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-020.html

AN 10.21

Anguttara Nikaya 10.21
The Buddha's Lion's Roar
(The Ten Powers of a Tathgata)
translated from the Pali by Nyanaponika Thera

"Monks, the lion, king of beasts, comes forth from his lair in the evening. Having come forth from his lair, he stretches himself. He then surveys the four directions all around. Having done so, he sounds thrice the lion's roar. And why? (He does so with the thought:) 'May I not cause the death of small creatures that have gone astray!'
"'The lion' — this, monks, is a name for the Tathgata, the Holy One (Arahant), the Perfectly Enlightened One. When, monks, the Tathgata expounds the Dhamma in an assembly, that is his 'lion's roar.'
"There are, monks, these ten Tathgata powers [17] of a Tathgata, endowed with which the Tathgata claims the foremost rank, utters his lion's roar in the assemblies and sets rolling the supreme wheel (of his Dhamma). [18] What are these ten Tathgata powers?
(1) "Herein, the Tathgata understands, as it really is, cause as cause and non-cause as non-cause. [19] This is a Tathgata power of the Tathgata, and because of that power he claims the foremost rank, utters his lion's roar in the assemblies and sets rolling the supreme wheel (of his Dhamma).
(2) "And again, the Tathgata understands, as it really is, by way of cause and root condition, [20] the result of past, future and present actions that are performed. This is a Tathgata power of the Tathgata, and because of that power...
(3) "And again, the Tathgata understands, as it really is, the way leading to all (destinies). [21] This is a Tathgata power of the Tathgata, and because of that power...
(4) "And again, the Tathgata understands, as it really is, the world with its many and different elements. [22] This is a Tathgata power of the Tathgata...
(5) "And again, the Tathgata understands, as it really is, the different dispositions [23] of beings. This is a Tathgata power of the Tathgata...
(6) "And again, the Tathgata understands, as it really is, the improvement and decline in the faculties [24] of other beings, other persons. This is a Tathgata power of the Tathgata...
(7) "And again, the Tathgata understands, as it really is, with regard to the meditative absorptions, the (eight) liberations, the (types of) concentration and (the nine meditative) attainments, [25] their defects and purity, and the emergence from them. This is a Tathgata power of the Tathgata...
(8) "And again, the Tathgata recollects his manifold past lives, that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion; there he was so named, of such a race, with such an appearance, such kind of food, such experience of pleasure and pain, such an end of his life span; and passing away from there, he reappeared elsewhere; and there too he was so named, of such a race, with such an appearance, such kind of food, such experience of pleasure and pain, such an end of his life span; and passing away from there, he reappeared here; thus with their aspects and particulars he recollects his manifold past lives. [26] This is a Tathgata power of the Tathgata...
(9) "And again, with the divine eye, which is purified and surpasses the human, the Tathgata sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny. He understands beings as faring according to their deeds: these worthy beings, who were ill-conducted in body, speech, and mind, revilers of noble ones, wrong in their views, acquirers of kamma due to wrong view, have, on the breakup of the body, after death, reappeared in a state of loss, in an unhappy destiny, in perdition, in hell; but these worthy beings, who were well-conducted in body, speech, and mind, not revilers of noble ones, right in their views, acquirers of kamma due to right view, have on the breakup of the body, after death, reappeared in a happy destiny, in the heavenly world; thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds. [27] This is a Tathgata power of a Tathgata...
(10) "And again, the Tathgata, after destroying the cankers (sava), has realized for himself here and now with direct knowledge the canker-free liberation of the heart and liberation by wisdom, and he enters upon and dwells in it. This is a Tathgata power of the Tathgata, and because of that power he claims the foremost rank, sounds his lion's roar in the assemblies and sets rolling the supreme wheel (of his Dhamma).
"These, monks, are the ten Tathgata powers of the Tathgata, endowed with which the Tathgata claims the foremost rank, utters his lion's roar in the assemblies and sets rolling the supreme wheel (of his Dhamma)."
Notes:
17. Dasa Tathgata-balni. Comy.: "They are the powers of a Tathgata only, as he does not have them in common with others." The venerable Anuruddha, one of the great disciples (mah-svaka), claimed, however, to have attained to these ten powers by his frequent cultivation of Satipammhna (see SN 52.5 ff.). But the Commentary to that text says that disciples have them only partly (ekadesena), while Tathgatas, and only they, have them completely (nippadesena), and with them they are perfect in every respect. The ten Tathgata powers also occur at MN 12, and are treated in detail in the Vibhanga of the Abhidhamma Pimaka (ÑaGa-Vibhanga) and its commentary.
18. Brahma-cakkaC. Comy.: "Brahma has here the meaning of best, highest, superior. Cakka means the Dhamma-cakka, the Wheel of Truth. And this is twofold, consisting in the knowledge of penetration (to arahanrahanttship; pamivedha-ñaGa) and the knowledge of teaching (the Truth; desana-ñaGa). The first, that is, the knowledge of penetration, is produced by wisdom and led the Tathgata to his own attainment of noble fruition (ariyaphala). The other, the knowledge of teaching, is produced by compassion and enables the Tathgata to lead his disciples to the attainment of noble fruition. Of these two kinds of knowledge, the former is supramundane (lokuttara) while the other is mundane (lokiya). Both kinds of knowledge, however, are not held in common with others; they are the Enlightened One's very own kind of knowledge."
19. lhnañ ca mhnato ammhnañ ca ammhnato. Comy.: "Those phenomena, which are the cause and condition (hetu-paccaya) for the arising of other phenomena, these are 'cause' (mhnaC); and those phenomena which are not cause and condition for their arising — these are 'non-cause' (ammhnaC)." In the Vibhanga, as examples for cause and non-cause, the possibilities and impossibilities mentioned in the Anguttara Nikya, Book of the Ones, are given, a few of which are translated in Part I of this Anthology (Wheel No. 155/158), pp. 4ff.
20. lhnaso hetuso. The Commentary explains here mhna as those conditions (paccaya) which can modify results of kamma: while hetu (root condition) denotes kamma. In the Vibhanga it is said: "The Tathgata comprehends thus: 'There are some evil actions performed, which, prevented by favorable rebirth (gati)... by favorable body (upadhi)... by favorable time (kla)... by favorable effort (payoga) do not mature. There are some evil actions performed, which, because of unfavorable rebirth... unfavorable body... unfavorable time... unfavorable effort... do mature.'" (Translated by U Titthila in The Book of Analysis (Vibhanga), p.443 (PTS).) The modifications in the results of good kamma are similarly treated in that text.
21. Sabbatthagmini pamipad. Comy.: "Among many people who have each killed just one living being, the kammic volition of one will lead him to hell, and that of another to rebirth in the animal world. In that way, the Blessed One knows unfailingly the nature of the action, i.e., the wholesome or unwholesome volitions which rise in the same situations (but may lead to different destinies)."
22. Comy.: "Many elements, as for instance, the eye element, etc., the sensuality sphere, etc.; different refers to the variegated characteristics of those elements. The world: the world of the aggregates, sense bases, elements." The elements, according to Comy., also include those of the inanimate world (anupdiGGaloka), as constituting its differentiation.
23. Adhimutti. Vibhanga: "There are beings with inferior dispositions and beings with superior dispositions. Those with inferior dispositions associate with, approach and frequent beings of (likewise) inferior dispositions. Those of superior dispositions associate with, approach and frequent beings of (likewise) superior dispositions. And so has it been in the past and will be in the future."
24. Indriya-paropariyattaC. Vibhanga: "The Tathgata understands their inclinations (saya), their latent tendencies (to defilements; anusaya), their characteristic conduct (caritta), their dispositions (adhimutti); he understand beings with little dust in their eyes and with much dust; with keen (spiritual) faculties (faith, etc.) and with weak faculties, of good and bad qualities; those easy or hard to instruct; capable and incapable ones."
25. Jhna-vimokkha-samdhi-sampatti. For the four jhnas and the eight liberations see Nyanatiloka, Buddhist Dictionary. The concentrations are: with thought-conception (vitakka) and discursive thinking (vicra), without thought conception but with discursive thinking, and without either. The nine meditative attainments are the four jhnas, the four immaterial jhnas, and the attainment of cessation of perception and feeling.
This knowledge pertains, e.g., to the progress or otherwise on the part of certain types of "jhna-attainers" (jhna-lbhi), mentioned in Vibhanga: those who having attained, believe that they have failed; those who, having failed, believe that they have attained, etc.; those who attain quickly or slowly, emerge quickly or slowly, both attain and emerge quickly or slowly, those who possess or lack skill either in concentration or in maintaining the concentration, those who possess or lack the skill in both.
26. On this "recollection of past lives" (pubbenivsnussati) see The Path of Purification (tr. Ñanamoli), Ch. XIII, para. 13ff.
27. This "knowledge of the passing away and reappearance of beings" (cutkpapta-ñaGa) is identical with the divine eye (dibba-cakkhu). For details see The Path of Purification, Ch. XIII, para. 72ff.

AN 10.22

Anguttara Nikaya 10.22
Doctrinal Statements
translated from the Pali by Nyanaponika Thera

Once the venerable nanda approached the Blessed One and, after saluting him, sat at one side. The Blessed One addressed the venerable nanda thus:
"As to those things, nanda, that lead to the realization by direct knowledge of the various doctrinal statements, [28] herein I am confident, nanda, and I claim to teach Dhamma about these (doctrinal statements) in such a way that a person who acts accordingly will know the real as being real and the unreal as being unreal; he will know the inferior as being inferior and the excellent as being excellent; he will know (the mental states) that can be surpassed as being surpassable and the unsurpassable (mental states) as being unsurpassable; and there is the possibility that he will know, understand and realize it just as it ought to be known, understood and realized.
"But that, nanda, is the highest knowledge, namely, the knowledge of these things as they really are. And I say, nanda, there is no knowledge higher and more excellent than this."
(Here follows a full repetition of the text on the ten Tathgata powers, as in the preceding sutta.)
Notes:
28. Comy. says that "these things" are the ten Tathgata powers (see preceding text). Doctrinal statements (abhivuti) are explained in Comy. and Sub.Cy. as views (dimmhi) and concepts (paññatti). In the former sense, it occurs in the Brahmajla Sutta (DN 1) and the Sandaka Sutta (MN 76). These "doctrinal statements" are said to be the teaching on the aggregates (khanda), sense bases (yatana) and elements (dhtu), which are common to all Buddhas of the past and the future as well, since they are the main topics for a philosophical exposition of the teaching (dassana-bhktya desanya padhnatt).

AN 10.24

Anguttara Nikaya 10.24
Cunda Sutta
Cunda

For free distribution only.

On one occasion Ven. MahaCunda was staying among the Cetis at Sahajati. There he addressed the monks, "Monks, my friends."
"Yes, friend," the monks responded.
Ven. MahaCunda said this: "When a monk utters words about knowing, saying, 'I know this Dhamma; I see this Dhamma,' but he remains with his mind conquered by greed, his mind conquered by aversion, delusion, anger, hostility, hypocrisy, spite, selfishness, evil envy, or evil longing, then it should be known of him that, 'This venerable one does not discern how it is that, when one discerns, greed does not come into being, which is why he remains with his mind conquered by greed. This venerable one does not discern how it is that, when one discerns, aversion... delusion... anger... hostility... hypocrisy... spite... selfishness... evil envy... evil longing does not come into being, which is why he remains with his mind conquered by evil longing.'
"When a monk utters words about developing, saying, 'I am developed in bodily action, developed in virtue, developed in mind, developed in discernment,' but he remains with his mind conquered by greed, his mind conquered by aversion, delusion, anger, hostility, hypocrisy, spite, selfishness, evil envy, or evil longing, then it should be known of him that, 'This venerable one does not discern how it is that, when one discerns, greed does not come into being, which is why he remains with his mind conquered by greed. This venerable one does not discern how it is that, when one discerns, aversion... delusion... anger... hostility... hypocrisy... spite... selfishness... evil envy... evil longing does not come into being, which is why he remains with his mind conquered by evil longing.'
"When a monk utters words about knowing & developing, saying, 'I know this Dhamma; I see this Dhamma; I am developed in bodily action, developed in virtue, developed in mind, developed in discernment,' but he remains with his mind conquered by greed, his mind conquered by aversion, delusion, anger, hostility, hypocrisy, spite, selfishness, evil envy, or evil longing, then it should be known of him that, 'This venerable one does not discern how it is that, when one discerns, greed does not come into being, which is why he remains with his mind conquered by greed. This venerable one does not discern how it is that, when one discerns, aversion... delusion... anger... hostility... hypocrisy... spite... selfishness... evil envy... evil longing does not come into being, which is why he remains with his mind conquered by evil longing.'
"It's just as if a person, though poor, were to talk about riches, or a person without wealth were to talk about wealth, or a person without property were to talk about property, and then when there arose one situation or another calling for wealth and he would not be able to come forth with wealth or commodities or silver or gold, then they would know about him that, 'This venerable one, though poor, talks about riches; without wealth, he talks about wealth; without property, he talks about property. How do we know that? Because when there arises a situation calling for wealth, he can't come forth with wealth or commodities or silver or gold.'
"In the same way, when a monk utters words about knowing... about developing... about knowing & developing, saying, 'I know this Dhamma; I see this Dhamma; I am developed in bodily action, developed in virtue, developed in mind, developed in discernment,' but he remains with his mind conquered by greed, his mind conquered by aversion, delusion, anger, hostility, hypocrisy, spite, selfishness, evil envy, or evil longing, then it should be known of him that, 'This venerable one does not discern how it is that, when one discerns, greed does not come into being, which is why he remains with his mind conquered by greed. This venerable one does not discern how it is that, when one discerns, aversion... delusion... anger... hostility... hypocrisy... spite... selfishness... evil envy... evil longing does not come into being, which is why he remains with his mind conquered by evil longing.'
"But when a monk utters words about knowing... about developing... about knowing & developing, saying, 'I know this Dhamma; I see this Dhamma; I am developed in bodily action, developed in virtue, developed in mind, developed in discernment,' and he remains with his mind not conquered by greed, his mind not conquered by aversion, delusion, anger, hostility, hypocrisy, spite, selfishness, evil envy, or evil longing, then it should be known of him that, 'This venerable one discerns how it is that, when one discerns, greed does not come into being, which is why he remains with his mind not conquered by greed. This venerable one discerns how it is that, when one discerns, aversion... delusion... anger... hostility... hypocrisy... spite... selfishness... evil envy... evil longing does not come into being, which is why he remains with his mind not conquered by evil longing.'
"It's just as if a rich person were to talk about riches, or a wealthy person were to talk about wealth, or a propertied person were to talk about property, and then when there arose one situation or another calling for wealth and he would be able to come forth with wealth or commodities or silver or gold, then they would know about him that, 'This venerable one, being rich, talks about riches; being wealthy, he talks about wealth; being propertied, he talks about property. How do we know that? Because when there arises a situation calling for wealth, he can come forth with wealth or commodities or silver or gold.'
"In the same way, when a monk utters words about knowing... about developing... about knowing & developing, saying, 'I know this Dhamma; I see this Dhamma; I am developed in bodily action, developed in virtue, developed in mind, developed in discernment,' and he remains with his mind not conquered by greed, his mind not conquered by aversion, delusion, anger, hostility, hypocrisy, spite, selfishness, evil envy, or evil longing, then it should be known of him that, 'This venerable one discerns how it is that, when one discerns, greed does not come into being, which is why he remains with his mind not conquered by greed. This venerable one discerns how it is that, when one discerns, aversion... delusion... anger... hostility... hypocrisy... spite... selfishness... evil envy... evil longing does not come into being, which is why he remains with his mind not conquered by evil longing.'"
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Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-024.html

AN 10.29

Anguttara Nikaya 10.29
Kosala Sutta
The Kosalan
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

[1] "Monks, as far as Kasi & Kosala extend, as far as the rule of King Pasenadi the Kosalan extends, King Pasenadi the Kosalan is reckoned supreme. Yet even in King Pasenadi the Kosalan there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[2] "As far as the sun & moon revolve, illumining the directions with their light, there extends the thousand-fold cosmos. In that thousand-fold cosmos there are a thousand moons, a thousand suns, a thousand Sunerus -- kings of mountains; a thousand Rose-apple continents,[1] a thousand Deathless Ox-cart [continents], a thousand northern Kuru [continents], a thousand eastern Videha [continents]; four thousand great oceans, four thousand Great Kings, a thousand [heavens of the] Four Great Kings, a thousand [heavens of the] Thirty-three, a thousand [heavens of the] Yamas, a thousand [heavens of the] Tusitas, a thousand heavens of the Nimmanaratis, a thousand heavens of the Paranimmitavasavattis,[2] and a thousand Brahma worlds. And in that thousand-fold cosmos, the Great Brahma is reckoned supreme. Yet even in the Great Brahma there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[3] "There comes a time when this cosmos devolves. When the cosmos is devolving, most beings head to the [heaven of] the Radiant. There they remain for a long, long time -- mind-made, feeding on rapture, self-radiant, faring through the sky, abiding in splendor. When the cosmos is devolving, the Radiant Devas are reckoned supreme. Yet even in the Radiant Devas, there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[4] "There are these ten totality-dimensions. Which ten? One perceives the earth-totality above, below, all-around: non-dual (advayam), unlimited. One perceives the water-totality... the fire-totality... the wind-totality... the blue-totality... the yellow-totality... the red-totality... the white-totality... the space-totality .. the consciousness-totality above, below, all-around: non-dual, unlimited. These are the ten totalities. Now, of these ten totalities, this is supreme: when one perceives the consciousness-totality above, below, all-around: non-dual, unlimited. And there are beings who are percipient in this way. Yet even in the beings who are percipient in this way there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[5] "There are these eight dimensions of [mental] mastery. Which eight?
(i) "One percipient of form internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of 'I know; I see.' This is the first dimension of [mental] mastery.
(ii) "One percipient of form internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of 'I know; I see.' This is the second dimension of [mental] mastery.
(iii) "One percipient of the formless internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of 'I know; I see.' This is the third dimension of [mental] mastery.
(iv) "One percipient of the formless internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of 'I know; I see.' This is the fourth dimension of [mental] mastery.
(v) "One percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Benares muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow, in the same way one percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Mastering them, he is percipient of 'I know; I see.' This is the fifth dimension of [mental] mastery.
(vi) "One percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Just as a kannikara-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Benares muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow, in the same way one percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Mastering them, he is percipient of 'I know; I see.' This is the sixth dimension of [mental] mastery.
(vii) "One percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Just as a bandha-jivaka-flower is red, red in its color, red in its features, red in its glow, or just as Benares muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow, in the same way one percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Mastering them, he is percipient of 'I know; I see.' This is the seventh dimension of [mental] mastery.
(viii) "One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Benares muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow, in the same way one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Mastering them, he is percipient of 'I know; I see.' This is the eighth dimension of [mental] mastery.
"These are the eight dimensions of mental mastery. Now, of these eight dimensions of mastery, this is supreme: when one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. And there are beings who are percipient in this way. Yet even in the beings who are percipient in this way there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[6] "There are these four modes of practice. Which four? Painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, and pleasant practice with quick intuition. These are the four modes of practice. Now, of these four modes of practice, this is supreme: pleasant practice with quick intuition. And there are beings whose practice is like this. Yet even in the beings whose practice is like this there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[7] "There are these four perceptions. Which four? One perceives the limited [ordinary perceptions]. One perceives the enlarged [the mind in jhana]. One perceives the immeasurable [the mind in the Brahma attitudes]. One perceives the dimension of nothingness: 'There is nothing.' These are the four perceptions. Now, of these four perceptions, this is supreme: when one perceives the dimension of nothingness: 'There is nothing.' And there are beings who are percipient in this way. Yet even in the beings who are percipient in this way there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[8] "The supreme view-point external [to the Dhamma] is this: 'I should not be; it should not occur to me; I will not be; it will not occur to me.' Of one with this view it may be expected that 'the unloathsomeness of becoming will not occur to him, and the loathsomeness of the cessation of becoming will not occur to him.' And there are beings who have this view. Yet even in the beings who have this view there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[9] "There are some priests & contemplatives who declare the foremost purity of the spirit.[3] Now, of those who proclaim the foremost purity of the spirit, these are supreme: those who, with the complete transcending of the dimension of nothingness, enter & remain in the dimension of neither perception nor non-perception and who, having directly known & realized this, teach their Dhamma. And there are beings who teach in this way. Yet even in the beings who teach in this way there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.
[10] "There are some priests & contemplatives who proclaim the foremost Unbinding in the here-&-now. Now, of those who proclaim the foremost Unbinding in the here-&-now, this is supreme: liberation through non-clinging, having known, as they actually are present, the arising, the passing away, the allure, the drawbacks of, & the escape from the six sense-contact media. And when I teach that, when I point that out, some priests & contemplatives accuse me of being false, unfactual, hollow, vain,[saying,] 'The contemplative Gotama does not declare the full comprehension of sensuality, does not declare the full comprehension of forms, does not declare the full comprehension of feelings.' But I do declare the full comprehension of sensuality, I do declare the full comprehension of forms, I do declare the full comprehension of feelings. Unhungering, unbound, cooled in the here-&-now, I declare total Unbinding from lack of clinging."
Notes
1. The Rose-apple continent is an ancient name for the Indian sub-continent. Classical Buddhist cosmology regarded the world as arranged in four continents around Mt. Suneru. On the south was the Rose-apple continent; on the west, the Deathless Ox-cart continent; on the north, the Northern Kuru continent; and on the east, the Eastern Videha continent.
2. The phrase "a thousand heavens of the Nimmanaratis, and a thousand heavens of the Paranimmitavasavattis" is in the Sinhalese edition of the Pali Canon, but not in the Thai edition.
3. See Snp 4.11, notes 2 and 4.
Revised: Mon 3-May-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-029.html

AN 10.30

Anguttara Nikaya 10.30
King Pasenadi's Homage to the Buddha
translated from the Pali by Nyanaponika Thera

Once, the Blessed One lived at Svatthi, in the Jeta Grove, in AnthapiG ika's monastery. At that time the Kosala king Pasenadi had returned from a sham battle, [49] having been victorious and having achieved his purpose. The king, then, set out in the direction of the monastery. As far as the cart road went, he rode by chariot; then he alighted from it and entered the monastery on foot.
At that time, a number of monks were walking up and down in the open. The king approached them and asked: "Where, your reverences, is the Blessed One staying now, the Holy One, fully enlightened?"
"He is staying in the lodging there, great king, where the door is shut. You may go there quietly and without haste. Then enter the veranda, clear your throat and knock with the door bar. The Blessed One will open the door for you."
The king did as he was told, entered the veranda, cleared his throat and knocked with the door bar. The Blessed One opened the door and the king went in. Bending low before the Blessed One, with his head on the ground, he kissed the Blessed One's feet, embracing them with his hands. Then he announced his name: "I am Pasenadi, Lord, the Kosala king. I am Pasenadi, Lord, the Kosala king."
"But, great king, what reason do you see for showing to this body such profound humility and offering it such loving devotion?"
"To express my grateful thanks, Lord; for that reason do I show to the Blessed One such profound humility and offer to him my loving devotion.
"For the Blessed One, Lord, lives for the welfare of many folk, for the happiness of many folk; because a great many people have been established by him in the holy method (of the Teaching), namely, in noble and beneficial principles. It is for this reason, Lord, that I show to the Blessed One such profound humility and offer him my loving devotion.
"Again, Lord, the Blessed One is virtuous, of virtue that is mature, of virtue that is holy, of virtue that is wholesome; he is endowed with wholesome virtue. It is for this reason...
"Again, Lord, the Blessed One has been a forest dweller for a long time, he resorts to remote forest lands, to secluded dwellings. It is for this reason...
"Again, Lord, the Blessed One is contented with whatever robes, alms food, dwelling, remedies and medicines he receives as requisites. It is for this reason...
"Again, Lord, the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, being the incomparable field of merit for the world. It is for this reason...
"Again, Lord, the Blessed One obtains at will, without difficulty and trouble (the opportunity for) talk that is helpful to an austere life, useful for mental clarity; namely, talk on frugality, contentedness, solitude, seclusion, application of energy, virtue, concentration, wisdom, deliverance, and on the knowledge of wisdom and deliverance. It is for this reason...
"Again, Lord, the Blessed One attains at will, without difficulty and trouble, the four jhnas, which make for loftiness of mind and for a happy abiding in the present. It is for this reason...
"Again, Lord, the Blessed One recollects his manifold past lives, that is to say, one birth... (continue as in §17(8))... It is for this reason...
"Again, Lord, the Blessed One, with the divine eye, which is purified... (continue as in §17(9))... It is for this reason...
"And again, Lord, the Blessed One, after destroying the cankers, has realized for himself here and now with direct knowledge the canker-free liberation of the heart and liberation by wisdom, and he enters upon and dwells in it. It is for this reason, Lord, that I show to the Blessed One such profound humility and offer him my loving devotion.
"But now, Lord, we must go. We have much work and many duties."
"Do as you think fit, great king."
And the Kosala king Pasenadi rose from his seat, saluted the Blessed One respectfully and keeping him to his right, departed.
Notes:
49. Uyyodhik. This was probably an army maneuver in which the king had actively joined one of the competing sides, which was victorious. The term occurs in Vinaya, Pcittiya No. 50 (Horner, Book of Discipline, Vol. II, 379) and in the Brahmajla Sutta among other games and plays (see Dialogues of the Buddha, tr. by Rhys Davids, vol. I, p.9). This makes it probable that in our text, too, a sham fight is meant. The Commentary, however, takes it as referring to an actual battle with Ajtasattu, perhaps being influenced by the term "victorious."

AN 10.47

Anguttara Nikaya 10.47
Sakka Sutta
To the Sakyans (on the Uposatha)

For free distribution only.

On one occasion the Blessed One was staying near Kapilavatthu at the Banyan Park. Then many Sakyan lay followers, it being the Uposatha day, went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, the Blessed One said to them, "Sakyans, do you observe the eight-factored uposatha?"
"Sometimes we do, lord, and sometimes we don't."
"It's no gain for you, Sakyans. It's ill-gotten, that in this life so endangered by grief, in this life so endangered by death, you sometimes observe the eight-factored uposatha and sometimes don't.
"What do you think, Sakyans. Suppose a man, by some profession or other, without encountering an unskillful day, were to earn a half-kahapana. Would he deserve to be called a capable man, full of initiative?"
"Yes, lord."
"Suppose a man, by some profession or other, without encountering an unskillful day, were to earn a kahapana... two kahapanas... three... four... five... six... seven... eight... nine... ten... twenty... thirty... forty... fifty... one hundred kahapanas. Would he deserve to be called a capable man, full of initiative?"
"Yes, lord."
"Now what do you think: earning one hundred, one thousand kahapanas a day; saving up his gains, living for one hundred years, would a man arrive at a great mass of wealth?"
"Yes, lord."
"Now what do you think: would that man, because of that wealth, on account of that wealth, with that wealth as the cause, live sensitive to unalloyed bliss for a day, a night, half a day, or half a night?"
"No, lord. And why is that? Sensual pleasures are inconstant, hollow, false, deceptive by nature."
"Now, Sakyans, there is the case where a disciple of mine, spending ten years practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millenia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.
"Let alone ten years, there is the case where a disciple of mine, spending nine years... eight years... seven... six... five... four... three... two years... one year practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millenia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.
"Let alone one year, there is the case where a disciple of mine, spending ten months... nine months... eight months... seven... six... five... four... three... two months... one month... half a month practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millenia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.
"Let alone half a month, there is the case where a disciple of mine, spending ten days & nights... nine days & nights... eight... seven... six... five... four... three... two days & nights... one day & night practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millenia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.
"It's no gain for you, Sakyans. It's ill-gotten, that in this life so endangered by grief, in this life so endangered by death, you sometimes observe the eight-factored uposatha and sometimes don't."
"Then from this day forward, lord, we will observe the eight-factored uposatha."
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See also: AN 3.70; AN 8.43; Ud 2.10; "Uposatha Observance Days" in the Path to Freedom Pages.
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Revised: Fri 17 May 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-047.html

AN 10.48

Anguttara Nikaya 10.48
Dasa Dhamma Sutta
Ten Things

For free distribution only.

"There are these ten things that a person gone-forth should reflect on often. Which ten?
"'I have become casteless': a person gone forth should often reflect on this.
"'My life is dependent on others'...
"'My behavior should be different [from that of householders]'...
"'Can I fault myself with regard to my virtue?'...
"'Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to my virtue?'...
"'I will grow different, separate from all that is dear & appealing to me'...
"'I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir'...
"'What am I becoming as the days & nights fly past?'...
"'Do I delight in an empty dwelling?'...
"'Have I attained a superior human attainment, a truly noble distinction of knowledge & vision, such that -- when my fellows in the holy life question me in the last days of my life -- I won't feel abashed?': a person gone forth should often reflect on this.
"These are the ten things that a person gone-forth should reflect on often."
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Revised: Thu 7 November 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-048a.html

AN 10.48a

Anguttara Nikaya 10.48
Dasadhamma Sutta
Discourse on The Ten Dhammas

Translated from the Pali by Piyadassi Thera.
For free distribution only.

From The Book of Protection, translated by Piyadassi Thera (Kandy: Buddhist Publication Society, 1999). Copyright ©1999 Buddhist Publication Society. Used with permission.

Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at the monastery of Anathapindika.
Then the Blessed One addressed the monks, saying: "Monks." -- "Venerable Sir," they said by way of reply. The Blessed One then spoke as follows:
"These ten essentials (dhammas) must be reflected upon again and again by one who has gone forth (to live the holy life). What are these ten?
1. "'I am now changed into a different mode of life (from that of a layman).' This must be reflected upon again and again by one who has gone forth.
2. "'My life depends on others.'
3. "'I must now behave in a different manner.' This must be reflected upon again and again by one who has gone forth.
4. "'Does my mind upbraid me regarding the state of my virtue (sila)?' This must be reflected upon again and again by one who has gone forth.
5. "'Do my discerning fellow-monks having tested me, reproach me regarding the state of my virtue?' This must be reflected upon again and again by one who has gone forth.
6. "'There will be a parting (some day) from all those who are dear and loving to me. Death brings this separation to me.' This must be reflected upon again and again by one who has gone forth.
7. "'Of kamma[1] I am constituted. Kamma is my inheritance; kamma is the matrix; kamma is my kinsman; kamma is my refuge. Whatever kamma I perform, be it good or bad, to that I shall be heir. 'This must be reflected upon again and again by one who has gone forth.
8. "'How do I spend my nights and days?' This must be reflected upon again and again by one who has gone forth.
9. "'Do I take delight in solitude?' This must be reflected upon again and again by one who has gone forth.
10. "'Have I gained superhuman faculties? Have I gained that higher wisdom so that when I am questioned (on this point) by fellow-monks at the last moment (when death is approaching) I will have no occasion to be depressed and downcast?' This must be reflected upon again and again by one who has gone forth.
"These, monks, are the essentials that should be reflected again and again by one who has gone forth (to live the holy life)."
So spoke the Blessed One. Those monks rejoiced at the words of the Blessed One.
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Notes
1. Literally action -- mental, verbal, and physical.
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Revised: Thu 7 November 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-048.html

AN 10.51

Anguttara Nikaya 10.51
Sacitta Sutta
One's Own Mind
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded.
The Blessed One said: "Even if a monk is not skilled in the ways of the minds of others (not skilled in reading the minds of others), he should train himself: 'I will be skilled in reading my own mind.'
"And how is a monk skilled in reading his own mind? Imagine a young woman -- or man -- fond of adornment, examining the image of her own face in a bright, clean mirror or bowl of clear water: If she saw any dirt or blemish there, she would try to remove it. If she saw no dirt or blemish there, she would be pleased, her resolves fulfilled: 'How fortunate I am! How clean I am!' In the same way, a monk's self-examination is very productive in terms of skillful qualities [if he conducts it in this way]: 'Do I usually remain covetous or not? With thoughts of ill will or not? Overcome by sloth & drowsiness or not? Restless or not? Uncertain or gone beyond uncertainty? Angry or not? With soiled thoughts or unsoiled thoughts? With my body aroused or unaroused? Lazy or with persistence aroused? Unconcentrated or concentrated?'
"If, on examination, a monk knows, 'I usually remain covetous, with thoughts of ill will, overcome by sloth & drowsiness, restless, uncertain, angry, with soiled thoughts, with my body aroused, lazy, or unconcentrated,' then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness to put out the fire on his turban or head; in the same way, the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.
"But if, on examination, a monk knows, 'I usually remain uncovetous, without thoughts of ill will, free of sloth & drowsiness, not restless, gone beyond uncertainty, not angry, with unsoiled thoughts, with my body unaroused, with persistence aroused, & concentrated,' then his duty is to make an effort in establishing ('tuning') those very same skillful qualities to a higher degree for the ending of the effluents."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-51.html

AN 10.53 (extract)

Anguttara Nikaya 10.53 (extract)
Do not stagnate!
translated from the Pali by Nyanaponika Thera

...
"I do not approve, monks, of stagnation in things wholesome, not to speak of a decline. It is growth in things wholesome that I praise, and not stagnation, nor decline in them."
...

AN 10.54

Anguttara Nikaya 10.54
Samatha Sutta
With Regard to Tranquility
translated from the Pali by Thanissaro Bhikkhu
For free distribution only.

"Even if a monk is not skilled in the ways of the minds of others,[1] he should train himself: 'I will be skilled in reading my own mind.'
"And how is a monk skilled in reading his own mind? Imagine a young woman — or man — fond of adornment, examining the image of her own face in a bright, clean mirror or bowl of clear water: If she saw any dirt or blemish there, she would try to remove it. If she saw no dirt or blemish there, she would be pleased, her resolves fulfilled: 'How fortunate I am! How clean I am!' In the same way, a monk's self-examination is very productive in terms of skillful qualities:[2] 'Am I one who achieves internal tranquility of awareness, or am I one who does not achieve internal tranquility of awareness? Am I one who achieves insight into phenomena through heightened discernment, or am I one who does not achieve insight into phenomena through heightened discernment?"
"If, on examination, he knows, 'I am one who achieves internal tranquility of awareness but not insight into phenomena through heightened discernment,' then his duty is to make an effort for the maintenance of internal tranquility of awareness and for insight into phenomena through heightened discernment. At a later time he will then be one who achieves both internal tranquility of awareness and insight into phenomena through heightened discernment.
"But if, on examination, the monk knows, 'I am one who achieves insight into phenomena through heightened discernment but not internal tranquility of awareness,' then his duty is to make an effort for the maintenance of insight into phenomena through heightened discernment and for internal tranquility of awareness. At a later time he will then be one who achieves both insight into phenomena through heightened discernment and internal tranquility of awareness.
"But if, on examination, the monk knows, 'I am one who achieves neither internal tranquility of awareness nor insight into phenomena through heightened discernment,' then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for gaining those very same skillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head; in the same way, the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for gaining those very same skillful qualities.
"But if, on examination, the monk knows, 'I am one who achieves both internal tranquility of awareness and insight into phenomena through heightened discernment,' then his duty is to make an effort in maintaining those very same skillful qualities to a higher degree for the ending of the effluents.
"Monks, I speak of robes in two ways: to be partaken of and not to be partaken of. I also speak of alms food... lodgings... villages & towns... countrysides... individuals in two ways: to be partaken of and not to be partaken of.
"'Monks, I speak of robes in two ways: to be partaken of and not to be partaken of': Thus was it said. In reference to what was it said? Any robe of which one has come to know, 'When I partake of this robe, unskillful qualities increase and skillful qualities decrease,' that sort of robe is not to be partaken of. Any robe of which one has come to know, 'When I partake of this robe, unskillful qualities decrease and skillful qualities increase,' that sort of robe is to be partaken of. 'Monks, I speak of robes in two ways: to be partaken of and not to be partaken of': Thus was it said. And in reference to this was it said.
"'Monks, I also speak of alms food in two ways...' ...
"'Monks, I also speak of lodgings in two ways...' ...
"'Monks, I also speak of villages & towns in two ways...' ...
"'Monks, I also speak of countrysides in two ways...' ...
"'Monks, I also speak of individuals in two ways: to be partaken of and not to be partaken of': Thus was it said. In reference to what was it said? Any individual of whom one has come to know, 'When I partake of this individual, unskillful qualities increase and skillful qualities decrease,' that sort of individual is not to be partaken of. Any individual of whom one has come to know, 'When I partake of this individual, unskillful qualities decrease and skillful qualities increase,' that sort of individual is to be partaken of. 'Monks, I also speak of individuals in two ways: to be partaken of and not to be partaken of': Thus was it said. And in reference to this was it said."
Notes
1.
I.e., not skilled in reading the minds of others.
2.
I.e., if he conducts it in this way.
See also: MN 149; SN 35.204; AN 2.30; AN 4.94; AN 4.170; AN 10.71.
http://www.accesstoinsight.org/tipitaka/an/an10/an10.054.than.html

AN 10.58

Anguttara Nikaya 10.58
Mula Sutta
Rooted
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

"Monks, if those who have gone forth in other sects ask you, 'In what are all phenomena rooted? What is their coming into play? What is their origination? What is their meeting place? What is their presiding state? What is their governing principle? What is their surpassing state? What is their heartwood? What is [the place of] their plunging? What is their final end?': On being asked this by those who have gone forth in other sects, how would you answer?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "Monks, if those who have gone forth in other sects ask you, 'In what are all phenomena rooted? What is their coming into play? What is their origination? What is their meeting place? What is their presiding state? What is their governing principle? What is their surpassing state? What is their heartwood? What is [the place of] their plunging? What is their final end?': On being asked this by those who have gone forth in other sects, this is how you should answer them:
"'All phenomena are rooted in desire.[1]
"'All phenomena come into play through attention.
"'All phenomena have contact as their origination.
"'All phenomena have feeling as their meeting place.
"'All phenomena have concentration as their presiding state.
"'All phenomena have mindfulness as their governing principle.
"'All phenomena have discernment as their surpassing state.
"'All phenomena have release as their heartwood.
"'All phenomena gain their footing in the deathless.
"'All phenomena have Unbinding as their final end.'
"On being asked this by those who have gone forth in other sects, this is how you should answer."
Note
1. According to the Commentary to AN 8.83 (which covers the first eight of the ten questions given here), "all phenomena" (sabbe dhamma) here means the five aggregates. These are rooted in desire, it says, because the desire to act (and thus create kamma) is what underlies their existence. The Commentary's interpretation here seems to be an expansion on MN 109, in which the five clinging-aggregates are said to be rooted in desire, an assertion echoed in SN 42.11, which states that suffering & stress are rooted in desire. Here, all the aggregates -- whether affected by clinging or not -- are said to be rooted in desire.
The Commentary goes on to say that the statement, "All phenomena are rooted in desire," deals exclusively with worldly phenomena, whereas the remaining statements about all phenomena cover both worldly and transcendent phenomena. There seems less reason to follow the Commentary's first assertion here, in that the noble eightfold path, when brought to maturity, counts as transcendent, and it is obviously rooted in a skillful form of desire.
As for the transcendent in its ultimate form, the phrase "all phenomena" as used in this sutta does not cover Unbinding, as Unbinding is not rooted in anything and, as the final statement indicates, it constitutes the final end of all phenomena. Thus this sutta would seem to belong to the group of suttas that would not classify Unbinding as a phenomenon. (On this question, see the note to AN 3.134.)
See also: MN 1
Revised: Sun 5-Sep-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-058.html

AN 10.59

Anguttara Nikaya 10.59
The Spirit of Monkhood
translated from the Pali by Nyanaponika Thera

"Wherefore, monks, you should train yourselves thus: 'In the spirit of our going forth [55] should our mind be strengthened! No evil, unwholesome thoughts should entangle our mind and remain in it! In the perception of impermanence should our mind be strengthened. In the perception of egolessness should our mind be strengthened. In the perception of (the body's) impurity should our mind be strengthened. In the perception of (the world's) misery should our mind be strengthened. In knowing the straight and crooked ways of the world — in such perception should our mind be strengthened. In knowing gain and loss in the world — in such perception should our mind be strengthened. [56] In knowing the origin and the ending of the world — in such perception should our mind be strengthened. [57] In the perception of giving up should our mind be strengthened. In the perception of dispassion should our mind be strengthened. In the perception of cessation should our mind be strengthened.'
"In that way, monks, should you train yourselves."
Notes:
55. Yath-pabbajj-paricitaC: that is, in conformity with the purpose and aim of ordination, the attainment of arahantship.
56. Bhavañ ca vibhavañ ca: The translation follows Comy., which explains these words by vuddhivinsa (growth and decline) and sampatti-vipatti (success and failure).
57. This refers to the arising and dissolution of the five aggregates.

AN 10.60

Anguttara Nikaya 10.60
Girimananda Sutta
To Girimananda
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. And on that occasion Ven. Girimananda was diseased, in pain, severely ill. Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, Ven. Girimananda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimananda, out of sympathy for him."
"Ananda, if you go to the monk Girimananda and tell him ten perceptions, it's possible that when he hears the ten perceptions his disease may be allayed. Which ten? The perception of inconstancy, the perception of non-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-&-out breathing.
[1] "And what is the perception of inconstancy? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- reflects thus: 'Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.' Thus he remains focused on inconstancy with regard to the five aggregates. This, Ananda, is called the perception of inconstancy.
[2] "And what is the perception of not-self? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- reflects thus: 'The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, aromas are not-self; the tongue is not-self, flavors are not-self; the body is not-self, flavors are not-self; the intellect is not-self, ideas are not-self.' Thus he remains focused on not-selfness with regard to the six inner & outer sense media. This is called the perception of not-self.
[3] "And what is the perception of unattractiveness? There is the case where a monk ponders this very body -- from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things: 'There is in this body: hair of the head, hair of the body, nails, teeth, skin, muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, gorge, feces, gall, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints, urine.' Thus he remains focused on unattractiveness with regard to this very body. This is called the perception of unattractiveness.
[4] "And what is the perception of drawbacks? There is the case where a monk -- having gone to the wilderness, to the foot of a tree, or to an empty dwelling -- reflects thus: 'This body has many pains, many drawbacks. In this body many kinds of disease arise, such as: seeing-diseases, hearing-diseases, nose-diseases, tongue-diseases, body-diseases, head-diseases, ear-diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-disease, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind-property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of kamma; cold, heat, hunger, thirst, defecation, urination.' Thus he remains focused on drawbacks with regard to this body. This is called the perception of drawbacks.
[5] "And what is the perception of abandoning? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys, it dispels it, & wipes it out of existence. He does not tolerate an arisen thought of ill-will. He abandons it, destroys, it dispels it, & wipes it out of existence. He does not tolerate an arisen thought of harmfulness. He abandons it, destroys, it dispels it, & wipes it out of existence. He does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is called the perception of abandoning.
[6] "And what is the perception of dispassion? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- reflects thus: 'This is peace, this is exquisite -- the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, Unbinding.' This is called the perception of dispassion.
[7] "And what is the perception of cessation? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- reflects thus: 'This is peace, this is exquisite -- the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, cessation, Unbinding.' This is called the perception of cessation.
[8] "And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or latent tendencies with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world.
[9] "And what is the perception of the undesirability of all fabrications? There is the case where a monk feels horrified, humiliated, & disgusted with all fabrications. This is called the perception of the undesirability of all fabrications.
[10] "And what is mindfulness of in-&-out breathing? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
"[i] Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. [ii] Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. [iii] He trains himself to breathe in sensitive to the entire body, and to breathe out sensitive to the entire body. [iv] He trains himself to breathe in calming the bodily processes, and to breathe out calming the bodily processes.
"[v] He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. [vi] He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. [vii] He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes. [viii] He trains himself to breathe in calming mental processes, and to breathe out calming mental processes.
"[ix] He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. [x] He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. [xi] He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. [xii] He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.
"[xiii] He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. [xiv] He trains himself to breathe in focusing on dispassion [literally, fading], and to breathe out focusing on dispassion. [xv] He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. [xvi] He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment.
"This, Ananda, is called mindfulness of in-&-out breathing.
"Now, Ananda, if you go to the monk Girimananda and tell him these ten perceptions, it's possible that when he hears these ten perceptions his disease may be allayed."
Then Ven. Ananda, having learned these ten perceptions in the Blessed One's presence, went to Ven. Girimananda and told them to him. As Ven. Girimananda heard these ten perceptions, his disease was allayed. And Ven. Girimananda recovered from his disease. That was how Ven. Girimananda's disease was abandoned.

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-60.html

AN 10.61 & 62, combined

Anguttara Nikaya 10.61 & 62 (combined)
Ignorance and Craving
translated from the Pali by Nyanaponika Thera

(AN 10.61:) "A first beginning of ignorance cannot be conceived, [58] (of which it can be said), 'Before that, there was no ignorance and it came to be after that.' Though this is so, monks, yet a specific condition [59] of ignorance can be conceived. Ignorance, too, has its nutriment, [60] I declare; and it is not without a nutriment. And what is the nutriment of ignorance? 'The five hindrances,' [61] should be the answer.
(AN 10.62:) "A first beginning of the craving of existence [62] cannot be conceived, (of which it can be said), 'Before that, there was no craving for existence and it came to be after that.' Though this is so, monks, yet a specific condition for craving for existence can be conceived. Craving for existence, too, has its nutriment, I declare; and it is not without a nutriment. And what is the nutriment of craving for existence? 'Ignorance,' should be the answer. But ignorance, too, has its nutriment; it is not without a nutriment. And what is the nutriment of ignorance? 'The five hindrances,' should be the answer.
(AN 10.61 & 62:) "But the five hindrances, too, have their nutriment, monks; they are not without a nutriment. And what is the nutriment of the five hindrances? 'The three ways of wrong conduct,' [63] should be the answer.
"The three ways of wrong conduct, too, have their nutriment; they are not without a nutriment. And what is their nutriment? 'Lack of sense-control,' should be the answer.
"Lack of sense-control, too, has its nutriment; it is not without a nutriment. And what is its nutriment? 'Lack of mindfulness and clear comprehension,' should be the answer.
"Lack of mindfulness and clear comprehension, too, has its nutriment; it is not without a nutriment. And what is the nutriment of the lack of mindfulness and clear comprehension? 'Unwise attention,' [64] should be the answer.
"Unwise attention, too, has its nutriment; it is not without a nutriment. And what is the nutriment of unwise attention? 'Lack of faith,' [65] should be the answer.
"Lack of faith, too, has its nutriment; it is not without a nutriment. And what is the nutriment of lack of faith? 'Listening to wrong teachings,' [66] should be the answer.
"Listening to wrong teachings, too, has its nutriment; it is not without a nutriment. And what is the nutriment to listening to wrong teachings? 'Association with unworthy people,' [67] should be the answer.
"Hence, when association with unworthy people prevails, it will make prevail the listening to wrong teachings. [68] When listening to wrong teaching prevails, it will make prevail lack of faith. When lack of faith prevails, it will make prevail unwise attention. When unwise attention prevails, it will make prevail lack of mindfulness and clear comprehension. When lack of mindfulness and clear comprehension prevails, it will make prevail lack of sense-control. When lack of sense-control prevails, it will make prevail the threefold wrong conduct. When the threefold wrong conduct prevails, it will make prevail the five hindrances. When the five hindrances prevail, they will make ignorance prevail. (AN 10.62 adds: When ignorance prevails, it will make prevail the craving for existence.) Such is the nutriment of that ignorance (AN 10.62: of that craving for existence), and so it prevails.
"Just as if, when there is heavy rain high up in the mountains, the water, flowing downwards, will fill up the clefts, crevices and fissures in the mountains, and when these are full, they will fill up the little pools; the full little pools will fill up the lakes; the full lakes will fill up the small rivers; the full small rivers will fill up the big rivers; and the full big rivers will fill up the great ocean. Such is the nutriment of the great ocean, and so it becomes full.
"In the same way, monks, when association with unworthy people prevails, listening to wrong teachings will prevail... when the five hindrances prevail, ignorance (and craving for existence) will prevail. Such is the nutriment of ignorance (and of craving for existence), and so it prevails.
"Liberation by supreme knowledge, [69] too, has its nutriment, I declare, monks; it is not without a nutriment. And what is the nutriment of liberation by supreme knowledge? 'The seven factors of enlightenment,' should be the answer.
"The seven factors of enlightenment, too, have their nutriment, I declare; they are not without a nutriment. And what is the nutriment of the seven factors of enlightenment? 'The four foundations of mindfulness,' should be the answer.
"The four foundations of mindfulness, too, have their nutriment; they are not without a nutriment. And what is the nutriment of the four foundations of mindfulness? 'The three ways of good conduct,' should be the answer.
"The three ways of good conduct, too, have their nutriment; they are not without a nutriment. And what is the nutriment of the three ways of good conduct? 'Sense-control,' should be the answer.
"Sense-control, too, has its nutriment; it is not without a nutriment. And what is the nutriment of sense-control? 'Mindfulness and clear comprehension,' should be the answer.
"Mindfulness and clear comprehension, too, have their nutriment; they are not without a nutriment. And what is the nutriment of mindfulness and clear comprehension? 'Wise attention,' should be the answer.
"Wise attention, too, has its nutriment; it is not without a nutriment. And what is the nutriment of wise attention? 'Faith,' should be the answer.
"Faith, too, has its nutriment; it is not without a nutriment. And what is the nutriment of faith? 'Listening to the True Teaching,' should be the answer.
"Listening to the True Teaching, too, has its nutriment; it is not without a nutriment. And what is the nutriment of listening to the True Teaching? 'Association with worthy people,' should be the answer.
"Hence, when association with worthy people prevails, it will make prevail the listening to the True Teaching... When the seven factors of enlightenment prevail, they will make prevail liberation by supreme knowledge. Such is the nutriment of that liberation by supreme knowledge, and so it prevails.
"Just as if, when there is heavy rain high up in the mountains, the water, flowing downwards, will fill up the clefts, crevices and fissures in the mountains, and when these are full, they will fill up the little pools; the full little pools will fill up the lakes; the full lakes will fill up the small rivers; the full small rivers will fill up the big rivers; and the full big rivers will fill up the great ocean. Such is the nutriment of the great ocean, and so it becomes full.
"In the same way, monks, when association with worthy people prevails, listening to the True Teaching will prevail. When listening to the True Teaching prevails, faith will prevail. When faith prevails, wise attention will prevail. When wise attention prevails, mindfulness and clear comprehension will prevail. When mindfulness and clear comprehension prevail, sense-control will prevail. When sense-control prevails, the three ways of good conduct will prevail. When the three ways of good conduct prevail, the four foundations of mindfulness will prevail. When the four foundations of mindfulness prevail, the seven factors of enlightenment will prevail. When the seven factors of enlightenment prevail, liberation by supreme knowledge will prevail. Such is the nutriment of that liberation by supreme knowledge, and so it prevails."
Notes:
58. Pubb komi na pañ~yati, lit.: an earlier (i.e., starting-) point cannot be perceived. (Comy. to SaCy. adds: nor an endpoint.) Ignorance (avijj) is the first link in the chain of dependent origination (pamicca-samuppda). Our text excludes the misconception that ignorance is the first causeless cause. The same holds true of craving which, according to the second noble truth, is the origin of suffering, but likewise not in an absolute sense. Hence the same statements about ignorance are made about craving in the next paragraph. Ignorance and craving, though very powerful root conditions of saCsra, are themselves mere conditioned phenomena and therefore can be eliminated, or, more correctly expressed, be stopped (nirodha) from arising; otherwise deliverance would be impossible. See Path of Purification, Ch. XVII, paras. 36-39.
59. Idappaccay.
60. SrhaC. Comy.: sa-paccayaC, "it is with conditioning."
61. Pañca-n+varaGni. On these see The Five Hindrances and their Conquest (Wheel No. 26). In MN 9 it is the cankers (sava) that are given as conditioning factors for ignorance. See also the Comy. to MN 9, in Right Understanding, Discourse and Commentary, tr. by Soma Thera (Bauddha Sahitiya Sabha, Colombo, 1949), p. 54.
62. Bhava-taGh.
63. T+Gi duccaritni. They are threefold by way of deeds, words and thoughts.
64. Ayoniso manasikro.
65. AsaddhiyaC.
66. AsaddhammassavanaC; this phrase can also be rendered by "not listening to the True Teaching."
67. Asappurisa-saCseva.
68. Literally: "When association with unworthy people becomes full, it will fill up the listening to wrong teachings." So also in the following. The expression "becomes full" links up with the simile in the following paragraph.
69. Vijj-vimutti. This denotes arahantship.
70. The village of Nlaka was the place of the venerable Sriputta's birth and death. Since, after his ordination, he had visited his birth place only once, shortly before his death, this dialogue must have taken place at that time.

AN 10.65

Anguttara Nikaya 10.65
Pathama Sukha Sutta
First Discourse on the Pleasant
translated from the Pali by K. Nizamis © 2012

At one time, the Venerable Sriputta was dwelling near the small village of Nlaka in Magadha. And then, there where Venerable Sriputta was, there SmaG akni, the wanderer, approached. Having approached, he exchanged greetings with the Venerable Sriputta. Having exchanged greetings, and courteous talk having passed between them, he sat to one side. Having sat to one side, SmaG akni, the wanderer, said this to Venerable Sriputta:
"Now, what, friend Sriputta, is the pleasant, and what is the painful?"
"Rebirth, friend, is painful; non-rebirth is pleasant. When, friend, there is rebirth, this pain is to be expected: cold and heat, hunger and thirst, excrement and urine, contact with fire, contact with punishment, contact with weapons, and anger caused by meeting and associating with relatives and friends. When, friend, there is rebirth, this pain is to be expected.
"When, friend, there is no rebirth, this pleasantness is to be expected: neither cold nor heat, neither hunger nor thirst, neither excrement nor urine, neither contact with fire, nor contact with punishment, nor contact with weapons, and no anger caused by meeting and associating with relatives and friends. When, friend, there is no rebirth, this pleasantness is to be expected."
See also: AN 10.66.
http://www.accesstoinsight.org/tipitaka/an/an10/an10.065.niza.html

AN 10.66

Anguttara Nikaya 10.66
Dutiya Sukha Sutta
Second Discourse on the Pleasant
translated from the Pali by K. Nizamis © 2012

At one time, the Venerable Sriputta was dwelling near the small village of Nlaka in Magadha. And then, there where Venerable Sriputta was, there SmaG akni, the wanderer, approached. Having approached, he exchanged greetings with the Venerable Sriputta. Having exchanged greetings, and courteous talk having passed between them, he sat to one side. Having sat to one side, SmaG akni, the wanderer, said this to Venerable Sriputta:
"Now, what, friend Sriputta, is the pleasant in this Teaching and Discipline, and what is the painful?"
"Not delighting, friend, in this Teaching and Discipline is painful, delighting in it is pleasant. When, friend, there is no delighting (in this Teaching and Discipline), this pain is to be expected: whether going, standing, sitting, or lying down, the pleasant and the easeful are not attained; whether one has gone to a village, a forest, the root of a tree, an empty hut, an open space, or in the midst of monks, the pleasant and the easeful are not attained. When, friend, there is no delighting (in this Teaching and Discipline), this pain is to be expected.
"When, friend, there is delighting (in this Teaching and Discipline), this pleasantness is to be expected: whether going, standing, sitting, or lying down, the pleasant and the easeful are attained; whether one has gone to a village, a forest, the root of a tree, an empty hut, an open space, or in the midst of monks, the pleasant and the easeful are attained. When, friend, there is delighting (in this Teaching and Discipline), this pleasantness is to be expected."
See also: AN 10.65.
http://www.accesstoinsight.org/tipitaka/an/an10/an10.066.niza.html

AN 10.69

Anguttara Nikaya 10.69
Kathavatthu Sutta
Topics of Conversation
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, town, cities, the countryside; women & heroes; the gossip of the street & the well; talks of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he sat down there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?"
"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, town, cities, the countryside; women & heroes; the gossip of the street & the well; talks of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not."
"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state...talk of whether things exist or not.
"There are these ten topics of [proper] conversation. Which ten? Talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful -- to say nothing of the wanderers of other sects."

Related reading:
- Ud 2.2
- AN 9.1

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-69.html

AN 10.70

Anguttara Nikaya 10.70
Kathavatthu Sutta
Topics of Conversation (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?"
"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not."
"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state... talk of whether things exist or not.
"Monks, there are these ten grounds for praise. Which ten?
"There is the case where a monk himself is modest and instigates talk on modesty among the monks. The fact that he is modest and instigates talk on modesty among the monks is grounds for praise.
"He himself is contented and instigates talk on contentment among the monks...
"He himself is secluded and instigates talk on seclusion among the monks...
"He himself is non-entangled and instigates talk on non-entanglement among the monks...
"He himself has his persistence aroused and instigates talk on arousing persistence among the monks...
"He himself is consummate in virtue and instigates talk on being consummate in virtue among the monks...
"He himself is consummate in concentration and instigates talk on being consummate in concentration among the monks...
"He himself is consummate in discernment and instigates talk on being consummate in discernment among the monks...
"He himself is consummate in release and instigates talk on being consummate in release among the monks...
"He himself is consummate in knowledge & vision of release and instigates talk on being consummate in knowledge & vision of release among the monks. The fact that he is consummate in knowledge & vision of release and instigates talk on being consummate in knowledge & vision of release among the monks is grounds for praise.
"These are the ten grounds for praise."
See also: AN 10.69
Revised: Mon 3-May-2004
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-070.html

AN 10.71

Anguttara Nikaya 10.71
Akankha Sutta
Wishes
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said: "Monks, dwell consummate in virtue, consummate in terms of the Patimokkha. Dwell restrained in accordance with the Patimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.
[1] "If a monk would wish, 'May I be dear & pleasing to my fellows in the holy life, respected by & inspiring to them,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[2] "If a monk would wish, 'May I be someone who receives robes, almsfood, lodgings, & medical requisites for curing the sick,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[3] "If a monk would wish, 'Whatever I use or consume in terms of robes, almsfood, lodgings, & medical requisites for curing the sick, may that be of great fruit, of great benefit to those who provided them,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[4] "If a monk would wish, 'May it also be of great fruit, of great benefit, to whatever dead relatives they [the donors] recollect with brightened minds,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[5] "If a monk would wish, 'May I be content with whatever robes, almsfood, lodgings, & medical requisites for curing the sick are available,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[6] "If a monk would wish, 'May I be resistant to cold, heat, hunger, & thirst; to the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful language; to bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, deadly,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[7] "If a monk would wish, 'May I overcome displeasure, and not be overcome by displeasure. May I dwell having conquered any displeasure that has arisen,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[8] "If a monk would wish, 'May I overcome fear & dread, and not be overcome by fear & dread. May I dwell having conquered any fear & dread that have arisen,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[9] "If a monk would wish, 'May I attain -- whenever I want, without strain, without difficulty -- the four jhanas that are heightened mental states, pleasant abidings in the here-&-now,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
[10] "If a monk would wish, 'May I -- with the ending of mental fermentations -- remain in the fermentation-free release of awareness & release of discernment, having directly known & realized them for myself in the here-&-now,' then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.
"'Monks, dwell consummate in virtue, consummate in terms of the Patimokkha. Dwell restrained in accordance with the Patimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.' Thus was it said. And in reference to this was it said."

Related reading:
- AN 4.28

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-71.html

AN 10.72

Anguttara Nikaya 10.72
Kantaka Sutta
Thorns
Adapted by Leigh Brasington

At one time The Blessed One was abiding in the gabled hall in the Great forest in Vesali with many well-known elder, disciple bhikkhus such as venerables Cala, Upacala, Kukkuta, Kalimbha, Nikata, Katissa and other well-known elder bhikkhus.
At that time many well-known Licchavis in completely full chariots were coming to the Great forest to see The Blessed One, making much noise. Then it occured to those venerable ones: "These well-known Licchavis in completely full chariots, are coming to the Great forest to see The Blessed One, making much noise. The Blessed One has said that sound is a thorn to the higher states of the mind. What if we go to the Gosinga forest reserve. It has less noise, not so crowded, we will have a pleasant abiding." Then those venerable ones went to the Gosinga forest reserve which had less noise, was less crowded and had a pleasant abiding.
The Blessed One addressed the bhikkhus: "Bhikkhus, where are the elder bhikkhus, Cala, Upacala, Kukkuta, Kalimbha, Nikata, Katissa. Where are these elder bhikkhus gone?"
"Here, venerable sir, it occured to those venerable ones: These well-known Licchavis in completely full chariots, are coming to the Great forest to see The Blessed One, making much noise. The Blessed One has said that sound is a thorn to the higher states of the mind. What if we go to the Gosinga forest reserve. It has less noise, not so crowded, we will have a pleasant abiding Then those venerable ones went to the Gosinga forest reserve which has less noise, is less crowded and has a pleasant abiding."
"Bhikkhus, the great elders have said it correctly! Rightly saying sound is a thorn for the higher states of the mind.
"Bhikkhus, these ten are thorns. What ten?
"To one who wants seclusion, company is a thorn. To one developing the sign of loathsomeness, an agreeable sign is a thorn. To one protected in the mental faculties, sight seeing is a thorn. To a man leading a celebate life, the behavior of a woman is a torn. To one in the first jhana, sounds are a thorn. To one in the second jhana, thinking and examining are a thorn. To one in the third jhana, piti is a thorn. To one in the fourth jhana, in breathing and out breathing is a thorn. To one attaining the cessation of perceptions and feelings, perceptions and feelings are a thorn. Greed is a thorn. Hate is a thorn and delusion is a thorn.
"Bhikkhus, live without thorns, free from thorns. Bhikkhus, the worthy ones are without thorns, free from thorns."
http://leighb.com/an10_72.htm

AN 10.76

Anguttara Nikaya 10.76
Birth, Old Age and Death
translated from the Pali by Nyanaponika Thera

"If, monks, three things were not to be found in the world, the Tathgata, the Holy One, the Perfectly Enlightened One, would not appear in the world, nor would the teaching and discipline proclaimed by him shed its light over the world. What are these three things? Birth, old age and death. But since these three things are to be found in the world, therefore the Tathgata appears in the world, the Holy One, the Perfectly Enlightened One, and the teaching and discipline proclaimed by him sheds its light over the world.
"Without abandoning three things, one is unable to abandon birth, old age, and death. What are these three? Without abandoning greed, without abandoning hate, and without abandoning delusion — without abandoning these three things one is unable to abandon birth, old age and death.
"Without abandoning three things, one is unable to abandon greed, hatred and delusion. They are: personality belief, skeptical doubt and clinging to rites and rituals.
"Without abandoning three things, one is unable to abandon personality belief, skeptical doubt and clinging to rites and rituals. They are: unwise attention, pursuing wrong ways, and mental lassitude.
"Without abandoning three things, one is unable to abandon unwise attention, pursuing wrong ways, and mental lassitude. They are: lack of mindfulness, absence of clear comprehension, and mental distraction.
"Without abandoning three things, one is unable to abandon lack of mindfulness, absence of clear comprehension, and mental distraction. They are: disinterest in seeing noble ones, disinterest in listening to their teachings, and a fault-finding mentality.
"Without abandoning three things, one is unable to abandon lack of interest in seeing noble ones, disinterest in listening to their teachings, and a fault-finding mentality. They are: restlessness, lack of self-control and immorality.
"Without abandoning three things, one is unable to abandon restlessness, lack of self-control and immorality. They are: lack of faith, unfriendliness and laziness.
"Without abandoning three things, one is unable to abandon lack of faith, unfriendliness and laziness. They are: disrespect, stubbornness and bad friendships.
"Without abandoning three things, one is unable to abandon disrespect, stubbornness and bad friendships. They are: shamelessness, lack of moral scruples and heedlessness.
"There is a person, monks, who is shameless, unscrupulous and heedless. Being heedless, he cannot give up disrespect, stubbornness and bad friendships. Having bad friends, he cannot give up lack of faith, unfriendliness and laziness. Being lazy, he cannot give up restlessness, lack of self-control and immorality. Being immoral, he cannot give up disinterest in seeing noble ones, disinterest in listening to their teachings, and a fault-finding mentality. Being a fault-finder, he cannot give up unmindfulness, lack of clear comprehension, and mental distraction. Having a distracted mind, he cannot give up unwise attention, the pursuit of wrong ways, and mental lassitude. With mental lassitude, he cannot give up personality belief, skeptical doubt, and clinging to rites and rituals. Having skeptical doubt, he cannot give up greed, hate and delusion. And without giving up greed, hate and delusion, he cannot abandon birth, old age and death.
"But by abandoning three things, one is able to abandon birth, old age, and death. What are these three? They are: greed, hate and delusion. By abandoning them, one is able to abandon birth, old age and death.
"By abandoning three things, one is able to abandon greed, hate and delusion. They are: personality belief, skeptical doubt and clinging to rites and rituals.
(To be continued with the same sequence of terms as above, up to:)
"By abandoning three things, one is able to abandon disrespect, stubbornness and bad friendships. They are: shamelessness, lack of moral scruples and heedlessness.
"There is a person, monks, who has shame, moral scruples and is heedful. Being heedful, he can give up disrespect, stubbornness and bad friendships. Having noble friends, he can give up lack of faith, unfriendliness and laziness. Being energetic, he can give up restlessness, lack of self-control and immorality. Being virtuous, he can give up disinterest in seeing noble ones, disinterest in listening to their teachings, and a fault-finding mentality. Not being a fault-finder, he can give up unmindfulness, lack of clear comprehension, and mental distraction. Having an undistracted mind, he can give up unwise attention, pursuit of wrong ways and mental lassitude. Being without mental lassitude, he can give up personality belief, skeptical doubt and clinging to rites and rituals. Being free from doubt, he can give up greed, hate and delusion. Having given up greed, hate and delusion, he can give up birth, old age and death."

AN 10.80

Anguttara Nikaya 10.80
Aghata Sutta
Hatred
For free distribution only, as a gift of Dhamma

"There are these ten ways of subduing hatred. Which ten?
[1] "Thinking, 'He has done me harm. But what should I expect?' one subdues hatred.
[2] "Thinking, 'He is doing me harm. But what should I expect?' one subdues hatred.
[3] "Thinking, 'He is going to do me harm. But what should I expect?' one subdues hatred.
[4] "Thinking, 'He has done harm to people who are dear & pleasing to me. But what should I expect?' one subdues hatred.
[5] "Thinking, 'He is doing harm to people who are dear & pleasing to me. But what should I expect?' one subdues hatred.
[6] "Thinking, 'He is going to do harm to people who are dear & pleasing to me. But what should I expect?' one subdues hatred.
[7] "Thinking, 'He has aided people who are not dear or pleasing to me. But what should I expect?' one subdues hatred.
[8] "Thinking, 'He is aiding people who are not dear or pleasing to me. But what should I expect?' one subdues hatred.
[9] "Thinking, 'He is going to aid people who are not dear or pleasing to me. But what should I expect?' one subdues hatred.
[10] "One does not get worked up over impossibilities.
"These are ten ways of subduing hatred."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-80.html

AN 10.81

Anguttara Nikaya 10.81
Bahuna Sutta
To Bahuna
For free distribution only, as a gift of Dhamma

I have heard than on one occasion the Blessed One was staying in Campa, on the shore of Gaggara Lake. Then Ven. Bahuna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Lord, freed, dissociated, & released from how many things does the Tathagata dwell with unrestricted awareness?"
"Freed, dissociated, & released from ten things, Bahuna, the Tathagata dwells with unrestricted awareness. Which ten? Freed, dissociated, & released from form, the Tathagata dwells with unrestricted awareness. Freed, dissociated, & released from feeling...Freed, dissociated, & released from perception...Freed, dissociated, & released from fabrications...Freed, dissociated, & released from consciousness...Freed, dissociated, & released from birth...Freed, dissociated, & released from aging...Freed, dissociated, & released from death...Freed, dissociated, & released from stress...Freed, dissociated, & released from defilement, the Tathagata dwells with unrestricted awareness.
"Just as a red, blue, or white lotus born in the water and growing in the water, rises up above the water and stands with no water adhering to it, in the same way the Tathagata -- freed, dissociated, & released from these ten things -- dwells with unrestricted awareness."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-81.html

AN 10.92

Anguttara Nikaya 10.92
Vera Sutta
Animosity

For free distribution only.

Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was siting there, the Blessed One said to him, "When, for a disciple of the noble ones, five forms of fear & animosity are stilled; when he is endowed with the four factors of stream entry; and when, through discernment, he has rightly seen & rightly ferreted out the noble method, then if he wants he may state about himself: 'Hell is ended; animal wombs are ended; the state of the hungry shades is ended; states of deprivation, destitution, the bad bourns are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening!'
"Now, which five forms of fear & animosity are stilled?
"When a person takes life, then with the taking of life as a requisite condition, he produces fear & animosity in the here & now, produces fear & animosity in future lives, experiences mental concomitants of pain & despair; but when he refrains from taking life, he neither produces fear & animosity in the here & now nor does he produce fear & animosity in future lives, nor does he experience mental concomitants of pain & despair: for one who refrains from taking life, that fear & animosity is thus stilled.
"When a person steals... engages in illicit sex... tells lies...
"When a person drinks distilled & fermented drinks that cause heedlessness, then with the drinking of distilled & fermented drinks that cause heedlessness as a requisite condition, he produces fear & animosity in the here & now, produces fear & animosity in future lives, experiences mental concomitants of pain & despair; but when he refrains from drinking distilled & fermented drinks that cause heedlessness, he neither produces fear & animosity in the here & now nor does he produce fear & animosity in future lives, nor does he experience mental concomitants of pain & despair: for one who refrains from drinking distilled & fermented drinks that cause heedlessness, that fear & animosity is thus stilled.
"These are the five forms of fear & animosity that are stilled.
"And which are the four factors of stream entry with which he is endowed?
"There is the case where the disciple of the noble ones is endowed with unwavering faith in the Awakened One: 'Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.'
"He is endowed with unwavering faith in the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.'
"He is endowed with unwavering faith in the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully -- in other words, the four pairs, the eight individuals[1] -- they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.'
"He is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration.
"These are the four factors of stream entry with which he is endowed.
"And which is the noble method that he has rightly seen & rightly ferreted out through discernment?
"There is the case where a disciple of the noble ones notices: When this is, that is. From the arising of this comes the arising of that. When this isn't, that isn't. From the cessation of this comes the cessation of that.
"In other words: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.
"This is the noble method that he has rightly seen & rightly ferreted out through discernment.
"When, for a disciple of the noble ones, these five forms of fear & animosity are stilled; when he is endowed with these four factors of stream entry; and when, through discernment, he has rightly seen & rightly ferreted out this noble method, then if he wants he may state about himself: 'Hell is ended; animal wombs are ended; the state of the hungry shades is ended; states of deprivation, destitution, the bad bourns are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening!'"
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Note
1. The four pairs are (1) the person on the path to stream-entry, the person experiencing the fruit of stream-entry; (2) the person on the path to once-returning, the person experiencing the fruit of once-returning; (3) the person on the path to non-returning, the person experiencing the fruit of non-returning; (4) the person on the path to arahantship, the person experiencing the fruit of arahantship. The eight individuals are the eight types forming these four pairs.
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See also: AN 5.179; "Stream Entry" (Study Guide).
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Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-092.html

AN 10.93

Anguttara Nikaya 10.93
Ditthi Sutta
Views
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, the park of Anathapindika. Then Anathapindika the householder left Savatthi early in the morning to see the Blessed One, but the thought then occurred to him, "Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the monks who are developing their minds [in meditation], for they are in seclusion. What if I were to visit the park of the wanderers of other persuasions?" Then he headed to the park of the wanderers of other persuasions were staying.
Now on that occasion the wanderers of other persuasions had come together in a gathering and were sitting, discussing many kinds of childish topics, making a great noise and racket. They saw Anathapindika the householder coming from afar, and on seeing him, hushed one another: "Be quiet, good sirs. Don't make any noise. Here comes Anathapindika the householder, a disciple of the contemplative Gotama. He is one of those disciples of the contemplative Gotama, clad in white, who lives in Savatthi. These people are fond of quietude, trained in quietude, and speak in praise of quietude. Maybe, if he perceives our group as quiet, he will think of coming our way." So the wanderers fell silent.
Then Anathapindika the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there, the wanderers said to him, "Tell us, householder, what views the contemplative Gotama has."
"Venerable sirs, I don't know entirely what views the Blessed One has."
"Well, well. So you don't know entirely what views the contemplative Gotama has. Then tell us what views the monks have."
"I don't even know entirely what views the monks have."
"So you don't know entirely what views the contemplative Gotama has or even that the monks have. Then tell us what views you have."
"It wouldn't be difficult for me to expound to you what views I have. But please let the venerable ones expound each in line with his position, and then it won't be difficult for me to expound to you what views I have."
When this had been said, one of the wanderers said to Anathapindika the householder, "The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have."
Another wanderer said to Anathapindika, "The cosmos is not eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have."
Another wanderer said, "The cosmos is finite..."..."The cosmos is infinite..."..."The soul & the body are the same..."..."The soul is one thing and the body another..."..."After death a Tathagata exists..."..."After death a Tathagata does not exist..."..."After death a Tathagata both does & does not exist..."..."After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless. This is the sort of view I have."
When this had been said, Anathapindika the householder said to the wanderers, "As for the venerable one who says, 'The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have,' his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently originated. Whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress." (Similarly for the other positions.)
When this had been said, the wanderers said to Anathapindika the householder, "We have each & every one expounded to you in line with our own positions. Now tell us what views you have."
"Whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. This is the sort of view I have."
"So, householder, whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. You thus adhere to that very stress, submit yourself to that very stress."
"Venerable sirs, whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. Having seen this well with right discernment as it actually is present, I also discern the higher escape from it as it actually is present."
When this had been said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Anathapindika the householder, perceiving that the wanderers were silent, abashed...at a loss for words, got up & went to where the Blessed One was staying. On arrival, having bowed down to the Blessed One, he sat down to one side. As he was seated there, he told the Blessed One the entirety of his conversation with the wanderers.
[The Blessed One said:] Well done, householder. Well done. That is how you should periodically refute those foolish men with the Dhamma." Then he instructed, urged, roused, and encouraged Anathapindika the householder with a talk on Dhamma. When Anathapindika the householder had been instructed, urged, roused and encouraged by the Blessed One with a talk on Dhamma, he got up from his seat and, having bowed down to the Blessed One, left, keeping the Blessed One on his right side. Not long afterward, the Blessed One addressed the monks: "Monks, even a monk who has long penetrated the Dhamma in this Doctrine and Discipline would do well to refute the wanderers of other persuasions with the Dhamma periodically in just the way Anathapindika the householder has done."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-93.html

AN 10.94

Anguttara Nikaya 10.94
Vajjiya Sutta
About Vajjiya

For free distribution only.

I have heard that on one occasion the Blessed One was staying near Campa, on the shore of Gaggara Lake. Then Vajjiya Mahita the householder left Campa early in the morning to see the Blessed One, but the thought then occurred to him, "Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the monks who develop the mind, for they are in seclusion. What if I were to visit the park of the wanderers of other persuasions?" Then he headed to the park of the wanderers of other persuasions were staying.
Now on that occasion the wanderers of other persuasions had come together in a gathering and were sitting, discussing many kinds of childish topics, making a great noise & racket. They saw Vajjiya Mahita the householder coming from afar, and on seeing him, hushed one another: "Be quiet, good sirs. Don't make any noise. Here comes Vajjiya Mahita the householder, a disciple of the contemplative Gotama. He is one of those disciples of the contemplative Gotama, clad in white, who lives in Savatthi. These people are fond of quietude, trained in quietude, and speak in praise of quietude. Maybe, if he perceives our group as quiet, he will think of coming our way." So the wanderers fell silent.
Then Vajjiya Mahita the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there, the wanderers said to him, "Is it true, householder, that the contemplative Gotama criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life?"
"No, venerable sirs, the Blessed One does not criticize all asceticism, nor does he categorically denounce or disparage all ascetics who live the rough life. The Blessed One criticizes what should be criticized, and praises what should be praised. Criticizing what should be criticized, praising what should be praised, the Blessed One is one who speaks making distinctions, not one who speaks categorically on this matter."
When this was said, one of the wanderers said to Vajjiya Mahita the householder, "Now wait a minute, householder. This contemplative Gotama whom you praise is a nihilist, one who doesn't declare anything."
"I tell you, venerable sirs, that the Blessed One righteously declares that 'This is skillful.' He declares that 'This is unskillful.' Declaring that 'This is skillful' and 'This is unskillful,' he is one who has declared [a teaching]. He is not a nihilist, one who doesn't declare anything."
When this was said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Vajjiya Mahita the householder, perceiving that the wanderers were silent, abashed... at a loss for words, got up & went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he told the Blessed One the entirety of his conversation with the wanderers.
[The Blessed One said:] "Well done, householder. Well done. That is how you should periodically & righteously refute those foolish men. I don't say that all asceticism is to be pursued, nor do I say that all asceticism is not to be pursued. I don't say that all observances should be observed, nor do I day that all observances should not be observed. I don't say that all exertions are to be pursued, nor do I say that all exertions are not to be pursued. I don't say that all forfeiture should be forfeited, nor do I say that all forfeiture should not be forfeited. I don't say that all release is to be used for release, nor do I say that all release is not to be used for release.
"If, when an asceticism is pursued, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of asceticism is to be pursued.
"If, when an observance is observed, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of observance is not to be observed. But if, when an observance is observed, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of observance is to be observed.
"If, when an exertion is pursued... a forfeiture is forfeited...
"If, when a release is used for release, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of release is not to be used for release. But if, when a release is used for release, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of release is to be used for release."
When Vajjiya Mahita the householder had been instructed, urged, roused & encouraged by the Blessed One with a talk on Dhamma, he got up from his seat and, having bowed down to the Blessed One, left, keeping the Blessed One on his right side. Not long afterward, the Blessed One addressed the monks: "Monks, even a monk who has long penetrated the Dhamma in this Doctrine & Discipline would do well periodically & righteously to refute the wanderers of other persuasions in just the way Vajjiya Mahita the householder has done."
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See also: AN 4.24.
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Revised: Mon 2 September 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-094.html

AN 10.95

Anguttara Nikaya 10.95
Uttiya Sutta
To Uttiya

For free distribution only.

Then Uttiya the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One,
"Master Gotama, is it the case that 'The cosmos is eternal: Only this is true; anything otherwise is worthless'?"
"Uttiya, I haven't declared that 'The cosmos is eternal: Only this is true; anything otherwise is worthless.'"
"Very well, then, Master Gotama, is it the case that: 'The cosmos is not eternal: Only this is true; anything otherwise is worthless'?"
"Uttiya, I haven't declared that 'The cosmos is not eternal: Only this is true; anything otherwise is worthless.'"
"Very well, then, Master Gotama, is it the case that 'The cosmos is finite...' ... 'The cosmos is infinite...' ... 'The soul & the body are the same...' ... 'The soul is one thing and the body another...' ... 'After death a Tathagata exists...' ... 'After death a Tathagata does not exist...' ... 'After death a Tathagata both does & does not exist...' ... 'After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless'?"
"Uttiya, I haven't declared that 'After death a Tathagata neither does nor does not exist: Only this is true; anything otherwise is worthless.'"
"But, Master Gotama, on being asked, 'Is it the case that "The cosmos is eternal: Only this is true; anything otherwise is worthless"?' you inform me, 'Uttiya, I haven't declared that "The cosmos is eternal: Only this is true; anything otherwise is worthless."' On being asked, 'Is it the case that "The cosmos is not eternal..." ... "The cosmos is finite..." ... "The cosmos is infinite..." ... "The soul & the body are the same..." ... "The soul is one thing and the body another..." ... "After death a Tathagata exists..." ... "After death a Tathagata does not exist..." ... "After death a Tathagata both does & does not exist..." ... "After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless"?' you inform me, 'Uttiya, I haven't declared that "After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless."' Now is there anything you have declared?"
"Uttiya, having directly known it, I teach the Dhamma to my disciples for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding."
"And, Master Gotama, when having directly known it, you teach the Dhamma to your disciples for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding, will all the cosmos be led to release, or a half of it, or a third?"
When this was said, the Blessed One was silent.
Then the thought occurred to Ven. Ananda: "Don't let Uttiya the wanderer acquire the evil viewpoint that, 'When I asked him an all-encompassing question, Gotama the contemplative faltered and didn't reply. Perhaps he was unable to.' That would be for his long-term harm & suffering." So he said to Uttiya, "In that case, my friend, I will give you an analogy, for there are cases where it is through the use of analogy that intelligent people can understand the meaning of what is being said.
"Suppose that there were a royal frontier city with strong ramparts, strong walls & arches, and a single gate. In it would be a wise, competent, & knowledgeable gatekeeper to keep out those he didn't know and to let in those he did. Walking along the path encircling the city, he wouldn't see a crack or an opening in the walls big enough for even a cat to slip through. Although he wouldn't know that 'So-and-so many creatures enter or leave the city,' he would know this: 'Whatever large creatures enter or leave the city all enter or leave it through this gate.'
"In the same way, the Tathagata does not endeavor to have all the cosmos or half of it or a third of it led to release by means of [his Dhamma]. But he does know this: 'All those who have been led, are being led, or will be led to release from the cosmos have done so, are doing so, or will do so after having abandoned the five hindrances -- those defilements of awareness that weaken discernment -- having well-established their minds in the four frames of reference, and having developed, as they actually are, the seven factors for awakening. When you asked the Blessed One this question, you had already asked it in another way.[1] That's why he didn't respond."
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Note
1. The question as to whether all the cosmos or only a part of it would be led to release is another way of asking whether the cosmos is eternal or not. Notice that Ven. Ananda mentions those who have been led to release from the cosmos. He doesn't mention the cosmos as being led to release. For his use of the word, "cosmos," here, see SN 35.82.
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See also: AN 4.24.
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Revised: Mon 2 September 2002
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-095.html

AN 10.96

Anguttara Nikaya 10.96
Kokanuda Sutta
To Kokanuda (On Viewpoints)
For free distribution only, as a gift of Dhamma

On one occasion Ven. Ananda was staying near Rajagaha, at Tapoda monastery. Then, as night was ending, he got up & went to the Tapoda Hot Springs to bathe his limbs. Having bathed his limbs and having gotten out of the springs, he stood wearing only his lower robe, drying his limbs. Kokanuda the wanderer, as night was ending, also got up & went to the Tapoda Hot Springs to bathe his limbs. He saw Ven. Ananda from afar, and on seeing him said to him, "Who are you, my friend?"
"I am a monk, my friend."
"Which kind of monk?"
"A son-of-the-Sakyan contemplative."
"I would like to ask you about a certain point, if you would give me leave to pose a question."
"Go ahead and ask. Having heard [your question], I'll inform you."
"How is it, my friend: 'The cosmos is eternal. Only this is true; anything otherwise is worthless.' Is this the sort of view you have?"
"No, my friend, I don't have that sort of view."
"Very well, then: 'The cosmos is not eternal. Only this is true; anything otherwise is worthless.' Is this the sort of view you have?"
"No, my friend, I don't have that sort of view."
"Very well, then: 'The cosmos is finite...'...'The cosmos is infinite...'...'The soul & the body are the same...'...'The soul is one thing and the body another...'...'After death a Tathagata exists...'...'After death a Tathagata does not exist...'...'After death a Tathagata both does & does not exist...'...'After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless.' Is this the sort of view you have?"
"No, my friend, I don't have that sort of view."
"Then in that case, do you not know or see?"
"No, my friend. It's not the case that I don't know, I don't see. I do know. I do see."
"But on being asked, 'How is it, my friend: "The cosmos is eternal. Only this is true; anything otherwise is worthless." Is this the sort of view you have?' you inform me, 'No, my friend, I don't have that sort of view.' On being asked, 'Very well then:"The cosmos is not eternal..."..."The cosmos is finite..."..."The cosmos is infinite..."..."The soul & the body are the same..."..."The soul is one thing and the body another..."..."After death a Tathagata exists..."..."After death a Tathagata does not exist..."..."After death a Tathagata both does & does not exist..."..."After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless." Is this the sort of view you have?' you inform me, 'No, my friend, I don't have that sort of view.' But on being asked, 'Then in that case, do you not know, I don't see?' you inform me, 'No, my friend. It's not the case that I don't know or see. I do know. I do see.' Now, how is the meaning of this statement to be understood?"
"'The cosmos is eternal. Only this is true; anything otherwise is worthless,' is a viewpoint. 'The cosmos is not eternal...'...'The cosmos is finite...'...'The cosmos is infinite...'...'The soul & the body are the same...'...'The soul is one thing and the body another...'...'After death a Tathagata exists...'...'After death a Tathagata does not exist...'...'After death a Tathagata both does & does not exist...'...'After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless,' is a viewpoint. The extent to which there are viewpoints, view-stances, the taking up of views, obsessions with views, the cause of views, & the uprooting of views: that's what I know. That's what I see. Knowing that, I say 'I know.' Seeing that, I say 'I see.' Why should I say 'I don't know, I don't see'? I do know. I do see."
"What is your name, my friend? What do your fellows in the chaste life call you?"
"My name is Ananda, my friend, and that's what my fellows in the chaste life call me."
"What? Have I been talking with the great teacher without realizing that it was Ven. Ananda? Had I recognized that it was Ven. Ananda, I would not have cross-examined him so much. May Ven. Ananda please forgive me."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-96.html

AN 10.108

Anguttara Nikaya 10.108
Virecana Sutta (Tikicchaka Sutta)
A Purgative
For free distribution only, as a gift of Dhamma

"Monks, doctors give a purgative for warding off diseases caused by bile, diseases caused by phlegm, diseases caused by the internal wind property. There is a purging there; I don't say that there's not, but it sometimes succeeds and sometimes fails. So I will teach you the noble purgative that always succeeds and never fails, a purgative whereby beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, distress & despair are freed from sorrow, lamentation, pain, distress & despair. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "Now, what is the noble purgative that always succeeds and never fails, a purgative whereby beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, distress & despair are freed from sorrow, lamentation, pain, distress & despair?
"In one who has right view, wrong view is purged away, and the many evil, unskillful mental qualities that come into play in dependence on wrong view are purged away as well, while the many skillful mental qualities that depend on right view go to the culmination of their development.
"In one who has right resolve, wrong resolve is purged away...
"In one who has right speech, wrong speech is purged away...
"In one who has right action, wrong action is purged away...
"In one who has right livelihood, wrong livelihood is purged away...
"In one who has right effort, wrong effort is purged away...
"In one who has right mindfulness, wrong mindfulness is purged away...
"In one who has right concentration, wrong concentration is purged away...
"In one who has right knowledge, wrong knowledge is purged away...
"In one who has right release, wrong release is purged away, and the many evil, unskillful mental qualities that come into play in dependence on wrong release are purged away as well, while the many skillful mental qualities that depend on right release go to the culmination of their development.
"This, monks, is the noble purgative that always succeeds and never fails, a purgative whereby beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, distress & despair are freed from sorrow, lamentation, pain, distress & despair."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-108.html

AN 10.123, 124, 126, 127

Anguttara Nikaya 10.123, 124, 126, 127
Not Outside the Buddha's Discipline
translated from the Pali by Nyanaponika Thera

"Ten things, monks, do not have purity and clarity outside the Discipline of the Sublime Master. [82] What are the ten?
"Right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right liberation.
"And if these ten things have not arisen, they will not arise outside the Discipline of the Sublime Master.
"Outside the Discipline of the Sublime Master, these ten things will not end in the elimination of greed, hate and delusion.
"Outside the Discipline of the Sublime Master, these ten things will not conduce to the entire revulsion, dispassion, cessation, peace, direct knowledge, enlightenment and Nibbna."
Notes:
82. Sugata-vinaya.

AN 10.174

Anguttara Nikaya 10.174
The Concatenation of Kamma
translated from the Pali by Nyanaponika Thera

"The taking of life, monks, I declare to be threefold: as caused by greed, caused by hate, caused by delusion.
"So also the taking of what is not given, sexual misconduct, lying, tale-bearing, harsh speech, vain talk, covetousness, ill-will.
"Wrong views, too, I declare to be threefold: as caused by greed, caused by hate and caused by delusion. [83]
"Hence, monks, greed is a producer of kammic concatenation, [84] hate is a producer of kammic concatenation, delusion is a producer of kammic concatenation. But by the destruction of greed, hate and delusion, there is exhaustion of kammic concatenation." [85]
Notes:
83. The preceding ten items are the ten courses of unwholesome action (akusala-kammapatha).
84. Kamma-nidna-sambhava.
85. Kamma-nidna-sankhaya.

AN 10.176

Anguttara Nikaya 10.176
Cunda Kammaraputta Sutta
To Cunda the Silversmith
For free distribution only, as a gift of Dhamma

Translator's note: According to the Mahaparinibbana Sutta (DN 16), Cunda the silversmith at a later date presented the Buddha with the final meal before his (the Buddha's) total liberation.

I have heard that on one occasion the Blessed One was staying near Pava in Cunda the silversmith's mango grove. Then Cunda the silversmith went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him: "Cunda, of whose rites of purification do you approve?"
"The brahmins of the Western lands, lord -- those who carry water pots, wear garlands of water plants, worship fire, & purify with water: they have declared purification rites of which I approve."
"And what kind of purification rites have they declared, those brahmins of the Western lands who carry water pots, wear garlands of water plants, worship fire, & purify with water?"
"There is the case where the brahmins of the Western lands...get their disciples to undertake their practice thus: 'Come, now, my good man: Get up at the proper time from your bed and touch the earth. If you don't touch the earth, touch wet cow dung. If you don't touch wet cow dung, touch green grass. If you don't touch green grass, worship a fire. If you don't worship a fire, pay homage to the sun with clasped hands. If you don't pay homage to the sun with clasped hands, go down into the water three times by nightfall.' These are the purification rites declared by the brahmins of the Western lands...of which I approve."
"Cunda, the purification rites declared by the brahmins of the Western lands...are one thing; the purification in the discipline of the noble ones is something else entirely."
"But how is there purification in the discipline of the noble ones, venerable sir? It would be good if the Blessed One would teach me how there is purification in the discipline of the noble ones."
"Then in that case, Cunda, listen & pay close attention. I will speak."
"As you say, lord," Cunda the silversmith responded.
The Blessed One said: "There are three ways in which one is made impure by bodily action, four ways in which one is made impure by verbal action, and three ways in which one is made impure by mental action.

Unskillful Bodily Action
"And how is one made impure in three ways by bodily action? There is the case where a certain person takes life, is a hunter, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He takes what is not given. He takes, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. He engages in sensual misconduct. He gets sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how one is made impure in three ways by bodily action.

Unskillful Verbal Action
"And how is one made impure in four ways by verbal action? There is the case where a certain person engages in false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a royal court proceeding], if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I know.' If he does know, he says, 'I don't know.' If he hasn't seen, he says, 'I have seen.' If he has seen, he says, 'I haven't seen.' Thus he consciously tells lies for his own sake, for the sake of another, or for the sake of a certain reward. He engages in divisive speech. What he has heard here he tells there to break those people apart from these people here. What he has heard there he tells here to break these people apart from those people there. Thus breaking apart those who are united and stirring up strife between those who have broken apart, he loves factionalism, delights in factionalism, enjoys factionalism, speaks things that create factionalism. He engages in abusive speech. He speaks words that are harsh, cutting, bitter to others, abusive of others, provoking anger and destroying concentration. He engages in idle chatter. He speaks out of season, speaks what isn't factual, what isn't in accordance with the goal, the Dhamma, & the Vinaya, words that are not worth treasuring. This is how one is made impure in four ways by verbal action.

Unskillful Mental Action
"And how is one made impure in three ways by mental action? There is the case where a certain person is covetous. He covets the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears ill will, corrupt in the resolves of his heart: 'May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!' He has wrong view, is warped in the way he sees things: 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made impure in three ways by mental action.
"These, Cunda, are the ten courses of unskillful action. When a person is endowed with these ten courses of unskillful action, then even if he gets up at the proper time from his bed and touches the earth, he is still impure. If he doesn't touch the earth, he is still impure. If he touches wet cow dung, he is still impure. If he doesn't touch wet cow dung, he is still impure. If he touches green grass...If he doesn't touch green grass...If he worships a fire...If he doesn't worship a fire...If he pays homage to the sun with clasped hands...If he doesn't pay homage to the sun with clasped hands...If he goes down into the water three times by nightfall...If he doesn't go down into the water three times by nightfall, he is still impure. Why is that? Because these ten courses of unskillful action are impure and cause impurity. Furthermore, as a result of being endowed with these ten courses of unskillful action,[rebirth in] hell is declared,[rebirth in] an animal womb is declared,[rebirth in] the realm of hungry shades is declared -- that or any other bad destination.
"Now, Cunda, there are three ways in which one is made pure by bodily action, four ways in which one is made pure by verbal action, and three ways in which one is made pure by mental action.

Skillful Bodily Action
"And how is one made pure in three ways by bodily action? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how one is made pure in three ways by bodily action.

Skillful Verbal Action
"And how is one made pure in four ways by verbal action? There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large. Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This is how one is made pure in four ways by verbal action.

Skillful Mental Action
"And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are priests & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action.
"These, Cunda, are the ten courses of skillful action. When a person is endowed with these ten courses of skillful action, then even if he gets up at the proper time from his bed and touches the earth, he is still pure. If he doesn't touch the earth, he is still pure. If he touches wet cow dung, he is still pure. If he doesn't touch wet cow dung, he is still pure. If he touches green grass...If he doesn't touch green grass...If he worships a fire...If he doesn't worship a fire...If he pays homage to the sun with clasped hands...If he doesn't pay homage to the sun with clasped hands...If he goes down into the water three times by nightfall...If he doesn't go down into the water three times by nightfall, he is still pure. Why is that? Because these ten courses of skillful action are pure and cause purity. Furthermore, as a result of being endowed with these ten courses of skillful action,[rebirth among] the devas is declared,[rebirth among] human beings is declared -- that or any other good destination."
When this was said, Cunda the silversmith said to the Blessed One: "Magnificent, venerable sir! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way the Blessed One has -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-176.html

AN 10.177

Anguttara Nikaya 10.177
Janussonin Sutta
To Janussonin
(On Offerings to the Dead)
For free distribution only, as a gift of Dhamma

Then Janussonin the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, "Master Gotama, you know that we brahmans give gifts, make offerings,[saying,] 'May this gift accrue to our dead relatives. May our dead relatives partake of this gift.' Now, Master Gotama, does that gift accrue to our dead relatives? Do our dead relatives partake of that gift?"
"In possible places, brahman, it accrues to them, but not in impossible places."
"And which, Master Gotama, are the possible places? Which are the impossible places?"
"There is the case, brahman, where a certain person takes life, takes what is not given, engages in sensual misconduct, engages in false speech, engages in divisive speech, engages in abusive speech, engages in idle chatter, is covetous, bears ill will, and has wrong views. With the break-up of the body, after death, he reappears in hell. He lives there, he remains there, by means of whatever is the food of hell-beings. This is an impossible place for that gift to accrue to one staying there.
"Then there is the case where a certain person takes life, takes what is not given, engages in sensual misconduct, engages in false speech, engages in divisive speech, engages in abusive speech, engages in idle chatter, is covetous, bears ill will, and has wrong views. With the break-up of the body, after death, he reappears in the animal womb. He lives there, he remains there, by means of whatever is the food of common animals. This, too, is an impossible place for that gift to accrue to one staying there.
"Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. With the break-up of the body, after death, he reappears in the company of human beings. He lives there, he remains there, by means of whatever is the food of human beings. This, too, is an impossible place for that gift to accrue to one staying there.
"Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. With the break-up of the body, after death, he reappears in the company of the devas. He lives there, he remains there, by means of whatever is the food of devas. This, too, is an impossible place for that gift to accrue to one staying there.
"Then there is the case where a certain person takes life, takes what is not given, engages in sensual misconduct, engages in false speech, engages in divisive speech, engages in abusive speech, engages in idle chatter, is covetous, bears ill will, and has wrong views. With the break-up of the body, after death, he reappears in the realms of the hungry shades. He lives there, he remains there, by means of whatever is the food of hungry shades. He lives there, he remains that, by means of whatever his friends or relatives give in dedication to him. This is the possible place for that gift to accrue to one staying there.
"But, Master Gotama, if that dead relative does not reappear in that possible place, who partakes of that gift?"
"Other dead relatives, brahman, who have reappeared in that possible place."
"But, Master Gotama, if that dead relative does not reappear in that possible place, and other dead relatives have not reappeared in that possible place, then who partakes of that gift?"
"It's impossible, brahman, it cannot be, that over this long time that possible place is devoid of one's dead relatives. 1 But at any rate, the donor does not go without reward.
"Does Master Gotama describe any preparation for the impossible places?"
"Brahman, I do describe a preparation for the impossible places. There is the case where a certain person takes life, takes what is not given, engages in sensual misconduct, engages in false speech, engages in divisive speech, engages in abusive speech, engages in idle chatter, is covetous, bears ill will, and has wrong views. But he gives food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives. With the break-up of the body, after death, he reappears in the company of elephants. There he receives food, drink, flowers, & various ornaments. It's because he took life, took what is not given, engaged in sensual misconduct, engaged in false speech, engaged in divisive speech, engaged in abusive speech, engaged in idle chatter, was covetous, bore ill will, and had wrong views that he reappears in the company of elephants. But it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives that he receives food, drink, flowers, & various ornaments.
"Then there is the case where a certain person takes life... has wrong views. But he gives food... lamps to priests & contemplatives. With the break-up of the body, after death, he reappears in the company of horses... in the company of cattle... in the company of poultry. There he receives food, drink, flowers, & various ornaments. 2 It's because he took life... and had wrong views that he reappears in the company of poultry. But it's because he gave food, drink... & lamps to priests & contemplatives that he receives food, drink, flowers, & various ornaments.
"Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. And he gives food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives. With the break-up of the body, after death, he reappears in the company of human beings. There he experiences the five strings of human sensuality [delightful sights, sounds, smells, tastes, tactile sensations]. It's because he refrained from taking what is not given, refrained from sensual misconduct, refrained from false speech, refrained from divisive speech, refrained from abusive speech, refrained from idle chatter, was not covetous, bore no ill will, and had right views that he reappears in the company of human beings. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives that he experiences the five strings of human sensuality. 3
"Then there is the case where a certain person refrains from taking life... and has right views. And he gives food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives. With the break-up of the body, after death, he reappears in the company of devas. There he experiences the five strings of divine sensuality [delightful sights, sounds, smells, tastes, tactile sensations]. It's because he refrained from taking what is not given... and had right views that he reappears in the company of devas. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives that he experiences the five strings of divine sensuality. But at any rate, brahman, the donor does not go without reward."
"It's amazing, Master Gotama, it's astounding, how it's enough to make one want to give a gift, enough to make one want to make an offering, where the donor does not go without reward."
"That's the way it is, brahman. That's the way it is. The donor does not go without reward."
"Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the community of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

Notes
1. The Vinaya counts as one's relatives all those related back through seven generations past one's grandparents — in other words, all those descended from one's great-great-great-great-great-great-great-grandparents.
2. Apparently, "ornaments" for poultry would consist of brilliant plumage. Similarly, "ornaments" for elephants, horses, & cattle might consist of attractive markings.
3. For some reason, the PTS translation of this sutta cuts off right here.
See also: MN 135; MN 136; SN 42.6; SN 42.8; Khp 7.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an10/an10.177.than.html

AN 10.206

Anguttara Nikaya 10.206
The Extinction of Kamma
translated from the Pali by Nyanaponika Thera

"I declare, monks, that actions (kamma) willed, performed and accumulated, will not become extinct as long as their results have not been experienced, be it in this life, in the next life or in future lives. And as long as these results of actions willed, performed and accumulated, have not been experienced, there will be no end to suffering, I declare. [86]
"There are, monks, tainted failures (in living) [87] caused by unwholesome volition, which are productive of suffering, resulting in suffering. These tainted failures are threefold in bodily acts, fourfold in verbal acts and threefold in mental acts.
"How are these tainted failures (in living) caused by unwholesome volition... threefold in bodily acts?
"There is a person who takes the life of living beings; he is cruel and his hands are blood-stained; he is bent on slaying and murdering, having no compassion for any living being.
"He takes what is not given to him, appropriates with thievish intention the property of others in village and forest.
"He conducts himself wrongly in matters of sex: he has intercourse with those under the protection of father, mother, brother, sister, relatives or clan, or of their religious community [88]; or with those promised to a husband, [89] publicly betrothed, [90] and lastly those betrothed with a garland. [91]
"In this way, tainted failure (in living)... is threefold in bodily acts.
"And how is tainted failure (in living)... fourfold in verbal acts?
"There is one who is a liar. When he is in the council of his community or in another assembly, or among his relatives, his guild, before the royal family, or has been summoned as a witness and is asked to tell what he knows, then, though he does not know, he will say 'I know'; though he does know, he will say 'I do not know'; though not having seen, he will say 'I have seen'; and though having seen, he will say 'I have not seen.' In that way he utters deliberate lies, be it for his own sake, for the sake of others, or for some material advantage.
"He is a tale-bearer: what he hears here, he reports elsewhere, for causing friction there; and what he hears elsewhere, he reports here, for causing friction here. Thus he creates discord among those united, and he incites still more those who are in discord. He is fond of dissension, he delights and rejoices in it, and he utters words that cause dissension.
"He speaks harshly, using speech that is coarse, rough, bitter and abusive, that makes others angry and causes distraction of mind. It is such speech that he utters.
"He indulges in vain talk: he speaks what is untimely, unreasonable and unprofitable, having no connection with Dhamma or Discipline. His talk is not worth treasuring, it is inopportune, inadvisable, unrestrained and harmful.
"In this way, tainted failure (in living)... is fourfold in verbal acts.
"And how is tainted failure (in living)... threefold in mental acts?
"There is a person who is covetous; he covets the wealth and property of others, thinking: 'Oh, that what he owns might belong to me!'
"There is also one who has ill-will in his heart. He has depraved thoughts, such as these: 'Let these beings be slain! Let them be killed and destroyed! May they perish and cease to exist!'
"He has wrong views and perverted ideas, such as these: 'There is no (moral value in a) gift, offering or sacrifice; there is no fruit or recompense from deeds good or evil; there is neither this world nor another world [92]; there are no (duties towards) mother and father; there are no spontaneously mind-born beings; and there are no recluses and brahmans in this world, living and conducting themselves rightly, who can explain this world and the world beyond, having realized them by their own direct knowledge.'
"In this way, tainted failure (in living), which is caused by unwholesome volition and is productive of suffering, resulting in suffering, is threefold in mental acts.
"As to that tainted failure (in living), which is threefold in bodily acts, fourfold in verbal acts and threefold in mental acts, and which, having been caused by unwholesome volition, produces suffering, results in suffering, it is due to those very failures (in living) that beings, after death, when the body breaks up, are reborn in a world of woe, in an unhappy destiny, a state of misery, in the hells.
"Just as a perfect throw of dice, when thrown upwards, will come to rest firmly wherever it falls, similarly beings will be reborn in states of woe... due to those tainted failures (in living) caused by unwholesome volition.
"I declare, monks, that actions (kamma) willed, performed and accumulated, will not become extinct as long as their results have not been experienced, be it in this life, in the next life or in future lives. And as long as these results of actions willed, performed and accumulated, have not been experienced, there will be no end to suffering, I declare.
"There are, monks, successes [93] (in living) caused by wholesome volition which are productive of happiness, resulting in happiness. They are threefold in bodily acts, fourfold in verbal acts and threefold in mental acts.
"How are these successes (in living) caused by wholesome volition... threefold in bodily acts?
"There is a person who abstains from taking the life of living beings; he has put away cudgels and weapons; he has a moral conscience and is compassionate; full of sympathy for all living beings, he wishes for their welfare.
"He gives up sexual misconduct and abstains from it. He does not have intercourse with those under the protection of father, mother... nor, lastly, with those betrothed with a garland.
"In this way, success (in living)... is threefold in bodily acts.
"And how is success (in living)... fourfold in verbal acts?
"There is a person who has given up lying and abstains from it. When he is in the council of his community or in another assembly, or among his relatives, his guild, before the royal family, or has been summoned as a witness and is asked to tell what he knows, then, when knowing, he will say 'I know'; and when not knowing, he will say 'I do not know'; and when he has seen, he will say 'I have seen'; and when he has not seen, he will say 'I have not seen.' He will not utter any deliberate lie, be it for his own sake, for the sake of others, or for some material advantage.
"He has given up tale-bearing and abstains from it. What he has heard here, he will not report elsewhere, for causing friction there; and what he has heard elsewhere, he will not report here, for causing friction here. In that way he unites those who are divided, and encourages those who are in harmony. Concord gladdens him, he delights and rejoices in concord, and he utters words that foster concord.
"He has given up harsh speech and abstains from it. His words are gentle, pleasant to hear, endearing, heart-warming, courteous, agreeable to many folk, pleasing to many folk.
"He has given up vain talk and abstains from it. He speaks timely, in accordance with facts and profitably. He speaks of Dhamma and Discipline and talks in a way that is worth treasuring. His talk is opportune, helpful, moderate and meaningful.
"In this way, success (in living) is fourfold... in verbal acts.
"And how is success (in living)... threefold in mental acts?
"Herein a person is free from covetousness; he does not covet the wealth and property of others, thinking: 'Oh, that what he owns might belong to me!'
"He has no ill-will in his heart. He has pure thoughts and intentions, such as these: 'May these beings be free from enmity, free from anxiety! May they be untroubled and live happily!'
"He has right views and correct ideas, such as these: 'There is (moral value in) gifts, offerings and sacrifice; there is fruit and recompense from deeds good or evil; there is both this world and another world; there are (duties towards) mother and father, there exist spontaneously mind-born beings; and there exist in this world recluses and brahmans, living and conducting themselves rightly, who can explain this world and the world beyond, having realized them by their own direct knowledge.'
"In this way, success (in living), which is caused by wholesome volition... is threefold in mental acts.
"As to that success (in living), which is threefold in bodily acts, fourfold in verbal acts and threefold in mental acts, and having been caused by wholesome volition, produces happiness, results in happiness, it is due to that very success (in living) that beings after death, on the break-up of the body, are reborn to a happy destiny, in a heavenly world.
"Just as a perfect throw of dice, when thrown upwards, will come to rest firmly wherever it falls, similarly beings will be reborn to a happy destiny, in a heavenly world, due to success (in living), caused by wholesome volition.
"I declare, monks, that actions (kamma) willed, performed and accumulated, will not become extinct as long as their results have not been experienced, be it in this life, in the next life or in future lives. And as long as these results of actions willed, performed and accumulated, have not been experienced, there will be no end to suffering, I declare."
Notes:
86. This statement must be understood with the reservation, which the Commentary makes explicit in connection with "kamma ripening in future lives," that reference is to "kamma that is actually capable of yielding a kammic result" (vipkraha kamma). In the case of kamma liable to have results in this life or the next existence, such result can, under certain circumstances, be annulled by a counteractive or destructive kamma.
The statement in our text must also be understood in the light of the following sutta passage: "If one says that in whatever way a person performs a kammic action, in that very same way he will experience the result — in that case there will be no (possibility for a) religious life, and no opportunity would appear for the complete ending of suffering. But if one says that a person who performs a kammic action (with a result) that is variably experiencable, will reap its result accordingly — in that case there will be (a possibility for) a religious life and an opportunity for making a complete end of suffering" (AN 3.110).
87. "Tainted failures in living" (sandosa-vipatti): sandosa, faulty, guilty; vipatti, misfortune or aberration.
88. Dhamma-rakkhita. Comy.: sahadhammikehi rakkhita, protected by her co-religionists.
89. Promised to a husband at birth or in childhood.
90. Sa-paridaG : lit: "under punishment." Comy. to MN 41: "This refers to a girl about whom (the authorities) announce in the house. the street or the village, 'He who consorts (sexually) with a woman of such a name will be punished.'" — An alternative interpretation: "female convicts."
91. MlaguGa-parikkhit. Comy. to MN 41: "A girl whom a man has garlanded for expressing his intention, 'She will be my wife.'"
92. Comy. to MN: "For those living in this world, there is no other world (to go to, after death); and for those living in another world, there is no this world (for going to, after death)." This is meant to express the view that beings, at death, are annihilated in whatever world they happen to live.
93. "Successes in living" (sampatti): fortune, fortunate life.
94. The Pali text has here Sa kho ariya-svako, "That noble disciple," which seems to refer to a context not found in the text as we have it now. Similarly later: So ayaC kumro, "that young man."

AN 10.208

Anguttara Nikaya 10.208
Brahmavihara Sutta
The Sublime Attitudes
For free distribution only, as a gift of Dhamma

"Monks, I don't speak of the wiping out of intentional acts that have been done & accumulated without [their results] having been experienced, either in the here & now or in a further state hereafter. Nor do I speak of the act of putting an end to suffering and stress without having experienced [the results of] intentional acts that have been done & accumulated.1
"That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction2 with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will — abundant, expansive, immeasurable, without hostility, without ill will. He discerns, 'Before, this mind of mine was limited & undeveloped. But now this mind of mine is immeasurable & well developed. And whatever action that was done in a measurable way does not remain there, does not linger there.'
"What do you think, monks: If that youth, from childhood, were to develop the awareness-release through good will, would he do any evil action?"
"No, lord."
"Not doing any evil action, would he touch suffering?"
"No, lord, for when one does no evil action, from where would he touch suffering?"
"This awareness-release through good will should be developed whether one is a woman or a man. Neither a woman nor a man can go taking this body along. Death, monks, is but a gap of a thought away. One [who practices this awareness-release] discerns, 'Whatever evil action has been done by this body born of action, that will all be experienced here [in this life]. It will not come to be hereafter.' Thus developed, the awareness-release through good will leads to non-returning for the monk who has gained gnosis here and has penetrated to no higher release.
"That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction with an awareness imbued with compassion...
"That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction with an awareness imbued with appreciation...
"That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction with an awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, expansive, immeasurable, without hostility, without ill will. He discerns, 'Before, this mind of mine was limited & undeveloped. But now this mind of mine is immeasurable & well developed. And whatever action that was done in a measurable way does not remain there, does not linger there.'
"What do you think, monks: If that youth, from childhood, were to develop the awareness-release through equanimity, would he do any evil action?"
"No, lord."
"Not doing any evil action, would he touch suffering?"
"No, lord, for when one does no evil action, from where would he touch suffering?"
"This awareness-release through equanimity should be developed whether one is a woman or a man. Neither a woman nor a man can go taking this body along. Death, monks, is but a gap of a thought away. One [who practices this awareness-release] discerns, 'Whatever evil action has been done by this body born of action, that will all be experienced here [in this life]. It will not come to be hereafter.' Thus developed, the awareness-release through equanimity leads to non-returning for the monk who has gained gnosis here and has penetrated to no higher release."
Note
1. F. L. Woodward — the PTS translator of the Anguttara Tens and Elevens — notes that this sutta seems patched together from various sources. As proof, he cites the abrupt breaks between this paragraph and the next, and between the next and the one following it.
2. The east.
See also: AN 3.99.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an10/an10.208.than.html

AN 11.1

Anguttara Nikaya 11.1
Kimattha Sutta
What is the Purpose?
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then Ven. Ananda went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "What is the purpose of skillful virtues? What is their reward?"
"Skillful virtues have freedom from remorse as their purpose, Ananda, and freedom from remorse as their reward."
"And what is the purpose of freedom from remorse? What is its reward?"
"Freedom from remorse has joy as its purpose, joy as its reward."
"And what is the purpose of joy? What is its reward?"
"Joy has rapture as its purpose, rapture as its reward."
"And what is the purpose of rapture? What is its reward?"
"Rapture has serenity as its purpose, serenity as its reward."
"And what is the purpose of serenity? What is its reward?"
"Serenity has pleasure as its purpose, pleasure as its reward."
"And what is the purpose of pleasure? What is its reward?"
"Pleasure has concentration as its purpose, concentration as its reward."
"And what is the purpose of concentration? What is its reward?"
"Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward."
"And what is the purpose of knowledge & vision of things as they actually are? What is its reward?"
"Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward."
"And what is the purpose of disenchantment? What is its reward?"
"Disenchantment has dispassion as its purpose, dispassion as its reward."
"And what is the purpose of dispassion? What is its reward?"
"Dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward.
"Thus in this way, Ananda, skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward. Freedom from remorse has joy as its purpose, joy as its reward. Joy has rapture as its purpose, rapture as its reward. Rapture has serenity as its purpose, serenity as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Pleasure has concentration as its purpose, concentration as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward.
"In this way, Ananda, skillful virtues lead step-by-step to the consummation of arahantship."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an11-1.html

AN 11.2

Anguttara Nikaya 11.2
Cetana Sutta
An Act of Will
For free distribution only, as a gift of Dhamma

"For a person endowed with virtue, consummate in virtue, there is no need for an act of will, 'May freedom from remorse arise in me.' It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.
"For a person free from remorse, there is no need for an act of will, 'May joy arise in me.' It is in the nature of things that joy arises in a person free from remorse.
"For a joyful person, there is no need for an act of will, 'May rapture arise in me.' It is in the nature of things that rapture arises in a joyful person.
"For a rapturous person, there is no need for an act of will, 'May my body be serene.' It is in the nature of things that a rapturous person grows serene in body.
"For a person serene in body, there is no need for an act of will, 'May I experience pleasure.' It is in the nature of things that a person serene in body experiences pleasure.
"For a person experiencing pleasure, there is no need for an act of will, 'May my mind grow concentrated.' It is in the nature of things that the mind of a person experiencing pleasure grows concentrated.
"For a person whose mind is concentrated, there is no need for an act of will, 'May I know & see things as they actually are.' It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are.
"For a person who knows & sees things as they actually are, there is no need for an act of will, 'May I feel disenchantment.' It is in the nature of things that a person who knows & sees things as they actually are feels disenchantment.
"For a person who feels disenchantment, there is no need for an act of will, 'May I grow dispassionate.' It is in the nature of things that a person who feels disenchantment grows dispassionate.
"For a dispassionate person, there is no need for an act of will, 'May I realize the knowledge & vision of release.' It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.
"In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Pleasure has concentration as its purpose, concentration as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Rapture has serenity as its purpose, serenity as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.
"In this way, mental qualities lead on to mental qualities, mental qualities bring mental qualities to their consummation, for the sake of going from the near to the Further Shore."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an11-2.html

AN 11.10

Anguttara Nikaya 11.10
Sandha Sutta
To Sandha
For free distribution only, as a gift of Dhamma

On one occasion the Blessed One was staying at Nadika in the Brick Hall. Then Ven. Sandha went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, "Sandha, practice the absorption1 of a thoroughbred horse, not the absorption of an unbroken colt. And how is an unbroken colt absorbed?
"An unbroken colt, tied to the feeding trough, is absorbed with the thought, 'Barley grain! Barley grain!' Why is that? Because as he is tied to the feeding trough, the thought does not occur to him, 'I wonder what task the trainer will have me do today? What should I do in response?' Tied to the feeding trough, he is simply absorbed with the thought, 'Barley grain! Barley grain!'
"In the same way, there are cases where an unbroken colt of a man, having gone to the wilderness, to the foot of a tree, or to an empty dwelling, dwells with his awareness overcome by sensual passion, obsessed with sensual passion. He does not discern the escape, as it actually is present, from sensual passion once it has arisen. Making that sensual passion the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it.
"He dwells with his awareness overcome by ill will... sloth & drowsiness... restlessness & anxiety... uncertainty, obsessed with uncertainty. He does not discern the escape, as it actually is present, from uncertainty once it has arisen. Making that uncertainty the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it.
"He is absorbed dependent on earth... liquid... fire... wind... the sphere of the infinitude of space... the sphere of the infinitude of consciousness... the sphere of nothingness... the sphere of neither perception nor non-perception... this world... the next world... whatever is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect. That is how an unbroken colt of a man is absorbed.
"And how is a thoroughbred absorbed? An excellent thoroughbred horse tied to the feeding trough, is not absorbed with the thought, 'Barley grain! Barley grain!' Why is that? Because as he is tied to the feeding trough, the thought occurs to him, 'I wonder what task the trainer will have me do today? What should I do in response?' Tied to the feeding trough, he is not absorbed with the thought, 'Barley grain! Barley grain!' The excellent thoroughbred horse regards the feel of the spur as a debt, an imprisonment, a loss, a piece of bad luck.
"In the same way, an excellent thoroughbred of a man, having gone to the wilderness, to the foot of a tree, or to an empty dwelling, dwells with his awareness not overcome by sensual passion, not obsessed with sensual passion. He discerns the escape, as it actually is present, from sensual passion once it has arisen.
"He dwells with his awareness not overcome by ill will... sloth & drowsiness... restlessness & anxiety... uncertainty, obsessed with uncertainty. He discerns the escape, as it actually is present, from uncertainty once it has arisen.
"He is absorbed dependent neither on earth, liquid, heat, wind, the sphere of the infinitude of space, the sphere of the infinitude of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, this world, the next world, nor on whatever is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect — and yet he is absorbed. And to this excellent thoroughbred of a man, absorbed in this way, the gods, together with Indra, the Brahmas, & Pajapati, pay homage even from afar:
'Homage to you, O thoroughbred man.
Homage to you, O superlative man —
you of whom we don't know even what it is
dependent on which
you're absorbed.'"
When this was said, Ven. Sandha said to the Blessed One, "But in what way, lord, is the excellent thoroughbred of a man absorbed when he is absorbed dependent neither on earth, liquid, heat, wind, the sphere of the infinitude of space, the sphere of the infinitude of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, this world, the next world, nor on whatever is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect — and yet he is absorbed, so that to this excellent thoroughbred of a man, absorbed in this way, the gods, together with Indra, the Brahmas, & Pajapati, pay homage even from afar:
'Homage to you, O thoroughbred man.
Homage to you, O superlative man —
you of whom we don't know even what it is
dependent on which
you're absorbed.'"
"There is the case, Sandha, where for an excellent thoroughbred of a man the perception2 of earth with regard to earth has ceased to exist; the perception of liquid with regard to liquid... the perception of fire with regard to fire... the perception of wind with regard to wind... the perception of the sphere of the infinitude of space with regard to the sphere of the infinitude of space... the perception of the sphere of the infinitude of consciousness with regard to the sphere of the infinitude of consciousness... the perception of the sphere of nothingness with regard to the sphere of nothingness... the perception of the sphere of neither perception nor non-perception with regard to the sphere of neither perception nor non-perception... the perception of this world with regard to this world... the next world with regard to the next world... and whatever is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect: the perception of that has ceased to exist.
"Absorbed in this way, the excellent thoroughbred of a man is absorbed dependent neither on earth, liquid, fire, wind, the sphere of the infinitude of space, the sphere of the infinitude of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, this world, the next world, nor on whatever is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect — and yet he is absorbed. And to this excellent thoroughbred of a man, absorbed in this way, the gods, together with Indra, the Brahmas, & Pajapati, pay homage even from afar:
'Homage to you, O thoroughbred man.
Homage to you, O superlative man —
you of whom we don't know even what it is
dependent on which
you're absorbed.'"
Notes
1. I.e., jhana.
2. I.e., mental note or label.
Revised: Tuesday 2007-08-14
http://www.accesstoinsight.org/tipitaka/an/an11/an11.010.than.html

AN 11.12

Anguttara Nikaya 11.12
Mahanama Sutta
To Mahanama (1)
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time many monks were at work making robes for the Blessed One,[thinking], "When the robes are finished, at the end of the three months (of the rains retreat), the Blessed One will set out wandering." Mahanama the Sakyan heard that many monks were at work making robes for the Blessed One,[thinking], "When the robes are finished, at the end of the three months, the Blessed One will set out wandering." So he approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "I have heard that many monks are at work making robes for the Blessed One,[thinking], 'When the robes are finished, at the end of the three months, the Blessed One will set out wandering.' For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?"
"Excellent, Mahanama, excellent! It is fitting for clansmen like you to approach the Tathagata and ask, 'For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?'
"One who is aroused to practice is one of conviction, not without conviction. One aroused to practice is one with persistence aroused, not lazy. One aroused to practice is one of established mindfulness, not muddled mindfulness. One aroused to practice is centered in concentration, not uncentered. One aroused to practice is discerning, not undiscerning.
"Established in these five qualities, you should further develop six qualities:
[1] "There is the case where you recollect the Tathagata: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' At any time when a noble disciple is recollecting the Tathagata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathagata. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among those who are out of tune, the noble disciple dwells in tune; among those who are malicious, he dwells without malice; having attained the stream of Dhamma, he develops the recollection of the Buddha.'
[2] "Furthermore, there is the case where you recollect the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.' At any time when a noble disciple is recollecting the Dhamma, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Dhamma. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among those who are out of tune, the noble disciple dwells in tune; among those who are malicious, he dwells without malice; having attained the stream of Dhamma, he develops the recollection of the Dhamma.'
[3] "Furthermore, there is the case where you recollect the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well...who have practiced straight-forwardly...who have practiced methodically...who have practiced masterfully -- in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types -- they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.' At any time when a noble disciple is recollecting the Sangha, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Sangha. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among those who are out of tune, the noble disciple dwells in tune; among those who are malicious, he dwells without malice; having attained the stream of Dhamma, he develops the recollection of the Sangha.'
[4] "Furthermore, there is the case where you recollect your own virtues: '[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.' At any time when a noble disciple is recollecting virtue, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on virtue. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among those who are out of tune, the noble disciple dwells in tune; among those who are malicious, he dwells without malice; having attained the stream of Dhamma, he develops the recollection of virtue.'
[5] "Furthermore, there is the case where you recollect your own generosity: 'It is a gain, a great gain for me, that -- among people overcome with the stain of possessiveness -- I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.' At any time when a noble disciple is recollecting generosity, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on generosity. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among those who are out of tune, the noble disciple dwells in tune; among those who are malicious, he dwells without malice; having attained the stream of Dhamma, he develops the recollection of generosity.'
[6] "Furthermore, you should recollect the devas: 'There are the devas of the Four Great Kings, the devas of the Thirty-three, the devas of the Hours, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of discernment is present in me as well.' At any time when a noble disciple is recollecting the conviction, virtue, learning, generosity, and discernment found both in himself and the devas, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the [qualities of the] devas. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among those who are out of tune, the noble disciple dwells in tune; among those who are malicious, he dwells without malice; having attained the stream of Dhamma, he develops the recollection of the devas.'"

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an11-12.html

AN 11.13

Anguttara Nikaya 11.13
Mahanama Sutta
To Mahanama (2)
For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time Mahanama the Sakyan had recovered from being ill, was not long recovered from his illness. And at that time many monks were at work making robes for the Blessed One,[thinking], "When the robes are finished, at the end of the three months (of the rains retreat), the Blessed One will set out wandering." Mahanama the Sakyan heard that many monks were at work making robes for the Blessed One,[thinking], "When the robes are finished, at the end of the three months, the Blessed One will set out wandering." So he approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "I have heard that many monks are at work making robes for the Blessed One,[thinking], 'When the robes are finished, at the end of the three months, the Blessed One will set out wandering.' For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?"
"Excellent, Mahanama, excellent! It is fitting for clansmen like you to approach the Tathagata and ask, 'For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?'
"One who is aroused to practice is one of conviction, not without conviction. One aroused to practice is one with persistence aroused, not lazy. One aroused to practice is one of established mindfulness, not muddled mindfulness. One aroused to practice is centered in concentration, not uncentered. One aroused to practice is discerning, not undiscerning.
"Established in these five qualities, you should further develop six qualities:
[1] "There is the case where you recollect the Tathagata: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' At any time when a noble disciple is recollecting the Tathagata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathagata. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should develop this recollection of the Buddha while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.
[2] "Furthermore, there is the case where you recollect the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.' At any time when a noble disciple is recollecting the Dhamma, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Dhamma. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should develop this recollection of the Dhamma while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.
[3] "Furthermore, there is the case where you recollect the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well...who have practiced straight-forwardly...who have practiced methodically...who have practiced masterfully -- in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types -- they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.' At any time when a noble disciple is recollecting the Sangha, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Sangha. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should develop this recollection of the Sangha while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.
[4] "Furthermore, there is the case where you recollect your own virtues: '[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.' At any time when a noble disciple is recollecting virtue, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on virtue. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should develop this recollection of virtue while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.
[5] "Furthermore, there is the case where you recollect your own generosity: 'It is a gain, a great gain for me, that -- among people overcome with the stain of possessiveness -- I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.' At any time when a noble disciple is recollecting generosity, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on generosity. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should develop this recollection of generosity while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.
[6] "Furthermore, you should recollect the devas: 'There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Devas of the Hours, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that -- when falling away from this life -- they re-arose there, the same sort of discernment is present in me as well.' At any time when a noble disciple is recollecting the conviction, virtue, learning, generosity, and discernment found both in himself and the devas, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the [qualities of the] devas. And when the mind is headed straight, the noble disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should develop this recollection of the devas while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children."

Revised: 9 November 1998
http://www.accesstoinsight.org/canon/sutta/anguttara/an11-13.html

AN 11.16

Anguttara Nikaya 11.16
Metta Sutta
Good Will
Translated from the Pali by Piyadassi Thera
For free distribution only, as a gift of Dhamma

Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Then he addressed the monks saying, "Monks." -- "Venerable Sir," said the monks, by way of reply. The Blessed One then spoke as follows:
"Monks, eleven advantages are to be expected from the release (deliverance) of heart by familiarizing oneself with thoughts of loving-kindness (metta), by the cultivation of loving-kindness, by constantly increasing these thoughts, by regarding loving-kindness as a vehicle (of expression), and also as something to be treasured, by living in conformity with these thoughts, by putting these ideas into practice, and by establishing them. What are the eleven?
1. "He sleeps in comfort. 2. He awakes in comfort. 3. He sees no evil dreams. 4. He is dear to human beings. 5. He is dear to non-human beings. 6. Devas (gods) protect him. 7. Fire, poison, and sword cannot touch him. 8. His mind can concentrate quickly. 9. His countenance is serene. 10. He dies without being confused in mind. 11. If he fails to attain Arahantship (the highest sanctity here and now), he will be reborn in the brahma-world.
"These eleven advantages, monks, are to be expected from the release of heart by familiarizing oneself with thoughts of loving-kindness, by cultivation of loving-kindness, by constantly increasing these thoughts, by regarding loving-kindness as a vehicle (of expression), and also as something to be treasured, by living in conformity with these thoughts, by putting these ideas into practice and by establishing them."
So said the Blessed One. Those monks rejoiced at the words of the Blessed One.

Revised: Tue 2 October 2001
http://www.accesstoinsight.org/canon/sutta/anguttara/an11-016a.html

AN 11.17

see MN 52

AN 11.18

see MN 33